.2*
PRINCETON, N. J. "*
Collection of Puritan Literature.
Section / / 2^°
V
L
^
■r^
THE
Morning Exercif e
METHODIZED;
Or certain chief
HEADS and POINTS
Q-F'T H E
i ICHRISTIAN RELIGION
Opened and Improved in divers \
SERMONS,
BY SEVERAL
Minifters
CITY ".LONDON,
In the Monthly Courfe of the MORNING
EXERCISE at GILES in the Fields.
MAY 1659.
Ecclef. 1 2. 1 1 . The words of the wife are as goads ^ and as nails fattened
by the Ma ft ers of Affemblies, wfgib are given f rem one (hepheard.
LOIS^DO N, Printed by S. M. for Ralph Smithy at the fign of the
Bible in Cornhily near the Royal Exchange, 166O.
Digitized by the Internet Archive
in 2013
http://archive.org/details/morniOOcase
To the Right Honourable,
CHARLES, Earle of WARWICK^
NICHOLAS, Earle of SCARSDALE ;
PHILIP, Lord WHARTON; ?OHN
GLYN r late) Lord Chief Juftice of ENGLAND-,
Sir }:>h\ BROWN LOP? Baronet; And to the
Right Wtflhipful foHNGRE W Efq; GILES HUN-
GERFORVEty JOHN T IT Efq, T HO MAS
ROBINSON Efq; And to the reft of the NoWitv.
Gent-v and others the Inhabitants of Giles in the Fields:
Grace, Mercj <-.»d Peace, from God the Father, a„d our
Lord f*f»* Chri(t.
Riahc Honourable and Beloved,
T is nofmall advantage to the holy
life, to begin the day with God.
The Saints are wont to leave their
hearts with him over night , that
they may find them with hint in the
Morning 5 when I awake 1 am ftill with thee,
faith holy David, Pfal. 1 39. 18. Before earthly
things breakjn upon m, and we receive impreffions
from abroad, 'tis good to feafon the heart with
thoughts of God, and to confecrate the Early and
Virgin operations of the mind, before they are
^3 proftitutea
The Epiftle Dedicatory
ptoftitHtedto bafer obje&s. When the world gets
thefiart of Religion in the Mornings it can hardly
overt dig it all the day ; andfo the heart if habitua-
ted to vanity all the day long j but when we be-
gin with God, rve tahfi him along with us to all the
bufineffes and comforts of the day ; which being
jeafonedwith his love and fear ', are the more fweet
djjafavorytous,
If there were no other benefit of the Morning Ex-
ercife, than to be an help to m tn this fetting the
mind on work upon holy things, before it receive
taint from the woxld^and the difiraSiion of our or-
dinary affairs, it fboiild upon that account be a very
welcome gueft to our dwellings.
But there are other benefits, not a few that do
attendit wherever it goes \ namely ^that it hath be-
come an happy occapon through Gods bleffing of ma-
mfefiing the Unity and Brotherly accord of the
Minifters of this City \whileji by their mutual la-
bours they ftrengthen one another s hand* in the
Lords work j and by a joynt teftimony confirm
ihofe truths which each one apart, difpenceth to his
own Auditory ; for in the mouth of two or three
-WitnefTes (Thall every word be eftablifhed ,
Be fide s^ that by the courfe which this F xer-
otic hath hitherto hddb each Auditory comeih to
.we a taftetf/ // ieveral gifts which one and the
fame
The Epiftle Dedicatory,
trmts
fame Spirit difpenfeth for the ufe of edifying 5
and this not -without fome conformity to the antient0hcr fr_
pattern, where the feveral Congregations of the anJ jdvanca-
Came City, were not plures Ecclefias CoIJa terales, Morning e*-
divers Sifter- Churches , but one and the fame the ivredUE
Church, we«/i«g by parts in feveral places, fed^^T^
andfuppltedby Officers in coramon,^^ turns
in each place drjpencedthe word to thentjoaving their
Government in comr.on,
Now this Morning Exerciie hath the Lord once
and again fent amongji you 5 there is a Providence
that goeth along with Ordinances 5 the journeys^
the Apoftles were directed by the Spirit, as well as
their do&rines, ASis 16. 7 The courie of this
Exerciie, though it hath been ordered by mans
choice,^/ not without Gods dire&ion. 4
To you is this word of Salvation lent, (faith
holy Paul, ABs 1 g". 26. ) not come or brought^
but SENT i and that as a meffage from our hea-
venly Father, without whofeprovidnece a Sparrow
fallethnot to the ground. Now it concerneth yon to +
fee what ufe you will make fit : Sermons dye not
with the breath in w< ich they were uttered ; i£
the duji of the Preachers feet bear witnede ctgail^f
the dejpifers of the Gofpeljbeir Sermons much mo\
Matth<ic.i^,i<> - Wherever the Word is preached,
ftis i« fujTiWj foi dteftimony yhow for a tefimonyi
either
The Fpiftle Dedicatory,
either to them, Matth. 1 4. 14. or againft them*
Mark 1 3,9. God kgepeth exaSb account or reckoning
what means and advantages each place or people
have enjoyed : Three years have I come feeking
fruit, Lukg !3* 7- Ending to the three years of his
own Miniftry, which then were fully elapfed. This
SECOND Miracle did Jefts in Canaan of
Galilee, John 454- He taketh notice of a firft and
a fecondj fo 2 Pet 3. 1. This SECOND
Epiftle write I unto you ; and]et. 25. 3. Thefe
THREE AND TWENTY years have
I fpoken the Word of the Lord, Vifing early,&c.
Ton fee Godkpeps a Memorial how many years the
Gofpel hath been amongjl a people $yea> every day /*/
upon account;/^ fo it is added^even unto this day.
What preffing Exhortations yon have had\ how
many, and how \o\\gyou have enjoyed them, all is
upon the File ; therefore it cone erneth you to fee that
all this be not without fruit, and jome notable good
efteft ; that your account may be with joy, and ?wt
with grief and fliame.
The rather 1 urge thiSybecaufe the Exercifes of
jbis Month have not been ordinary Morning Exer-
Pes, but all the Arguments were picked and cho-
fen, (as the Preacher fought to finde out ac-
ceptable words, even words of trathyEccl 12 10)
and difaofed into a certain order for the greater bene*
The Epiftle Dedicatory.
fit Itisobfervedthn ihe Ffalms of David that are
alphabetically dilpoled, are moft c u the com-
pofure ifo I hope I may fay without offence, thefe Ser-
mons digejled into # method, are the more accurate j
with wbatperfpicuity &nd firength they are m&naged%as
to the Do&rin«l part, and with what warnirh apd vi-
gour as to the Application, [ cannot ffteal^being ftriSi-
ly enjoynedfilence by my Brethrens fevere modejlyy but
the World will judge, and yon I hope will evidence by
your own growth in grace, and the knowledge of
our Lord JefusChrift.
Thefe Sermons which with fo greedy attention you
formerly heard with the hearing of the ear, are now
written for a memorial ; and that they may befubjeSted
toycur view and more deliberate confederation : /
fay they are written not only for the Churches life, but
yours in fpecial 5 and oh that they may be written upon
your hearts \engraven there with a durable Character y
fuch as (hall never be defaced!
Honourable and Beloved^ hope I need not preffe any
of you to get thefe books into your houfes ; / can
eafily prejume it of the abler fort amongji you ; and
would earnejily pnjfe it upon the meanefi,e<z/etf the fer-
vants in your Families, that they would ab He not only
0/Tuperfluousexpences, but deny themselves fome-
what ^tven of their ordinary conveniences,^ pur chafe
thefe Sermons ; which, if the Miniftry fhould failed
judgement
The Epiftle Dedicatory.
judgement which England was never in fitch danger of fince
the Gofpel was refrored ) and all other helps both in pub-
lick and private jhould be cut off] which God forbid ; yet
this one Book, next to your Bible , would be a ftock of
Divinity which might fumijhyou with the knowledge of the
Eflentials of Religion, andbelihp Manna to yon in the Wil-
dernefie, till you come to Canaan.
to that end therefore , that which I would with greateft fe-
riouiheffe urge upon you, is to get the iubflance and power
of the truths contained in them into your hearts ,andfo to incul-
cate them , efpecially the general heads of them upon your chil-
dren and lervants, that they may be trained up in the know-
ledge of thefe vital principles, which are of fuch ufe for the
begetting and increafng of the life and power of godlmefle.
It will befad-tif what was chiefly intended for your ufe,fhould
fnde leaft fruit amongji you ; and that which is a common
good, fhotdd be not a Monument only, but the aggravation
of your unfruitfulnefle.
But I hope better things of you my dearly Beh<ved,and things
which accompany f dilation, though I thus jpeah^ The good
Lord who hath put this price into your hand, give you an
heart to prize it, and to improve it; that you may not re-
ceive this grace of God in vain. In this hope I commend
you to God5and to the Word of his grace?which is able to
build you up, and to give you an inheritance among all
them which arc fan&ified. I am
Yours in the fervice of the Gofpel,
THOMAS CASE.
The Preface to the Reader.
Ot to tncreafe the number of Books already grown in^
to a burden5and more apt to diftraft minds with their
v arte ty, thzn to edifie them with their Contents^buc
iorapublick teftimony to the truth oi the Cr(pel,and
to inform the ignorant,doth this Piece crowd into the
World. Had many of the Brethren adhered to their own privatein-
clination5and fir ft aimein this work, thefe Semens had only been
publiflied by word of mouth to the Auditory that then attended on
them. To write to the World, is apprehended by them as a
thing tferydiftin<!i from freshing to a company of a few broken-
hearted Chriftians, ( who were willing to take this help along with
them in their way to heaven) and to need more exa&neiTe of care
and preparation.
But upon the ftrong importunity of the Auditors, (fome of
them perfons of great worth and honour) carrying with it the
face of a Call from Goh, as valid as that which firft invited them
to the work, they were contented againft their own private incli-
nation to yield to this way of publication for the profit of others 5
but with thefe C AUT IONS.
Firft, That it be fignified, that it was not intended to make up
a Map or Cpmpleat Body of Divine Truths, but only to handle
fome more necejfary 'points, till Providence (hall give opportunity
to confider the reft.
Secondly, That it was not defigned to difcuffe thefe points in a
Polemical, but pofitive way •, and futable to a popular Auditory,
Thirdly, That it be underftood that the Brethren that preached,
were not acquainted with one anothersftudies-.but did every one ex-
prefTe his own fenfe in the point recommended to him.
Fourthly^ That this be not interpreted to be the work of the
a whole
To the Reader.
whole Body of the London-Miniflers^butoi feme of them,which
they reDr|^.vvi^i|b^»<3re f?^r*$AAAAA4-A a * * hhhh
Vartly , that the other very Reverend Brethren, who'$lre%$t
employed in this Turn and Courfe of the Morning Exercije^
may not be charged with their weakncffes.
Partly , becaufe they have not without fome regret obferveS
that trie larger Bngtifh Annotations jn which but fome few only of
the late Affemhluto^thtx with fome others, had an hand, are
generally afcribed to the whole Jffemhly^md ufually carry the
name of the Afitmblies Annotations^ as if done by the joynt
advice of that grave and learned convention.
Fifthly, That fince the preaching of thefe Sermons, there
hath been no general review ^ but every one took care of trart-
fcribing his own Difcourfe, and fending me the C0/7, accordingly
I fent it to the Prefje.
Sixthly^ That if any of thefe points feem not to be difcufltfcl
according to the full latitude and worthimf of the fubjetf,. it be
remembred that each Exercife was to-be punctually confined
within the ftraits of an home ^ in which time there was no room
for larger excursions. £
Under the feverity of thefe terms, my Brethren have contented
that I fliould ( if I law fit ) expofe their labours to publick view^
whichldowithallchearfulnefTe-, Partly, that the world maybe
confcious to our Unity , foundneffe in the faith , and fobriety *f
judgement : And partly expecting from thence ( 1 will fay it,
notwithstanding the reftraints their modefty hath laid upon me)
m [mall imreafe and return of fruit. The Lord by his glO(?d
Spirit guide you into all truth,
Tours in our Lord fefut, ,
ft.* Thomas Case.
>W$5i *
mMMMmmimpmmm
ral<Jc
The particular heads in Divinity difcuf-
fed in thefe feveral Sermons 3 are
thefe,
^Erm.I. Introduft. Methodical (y ft ems of the (pecial
\U pints of Chriftian Religion, ufeful and profitable for
Minifiers and people. Page I .
Serm* II. That there is a God. p. ip#.
Serm. III. The Trinity proved by Scripturt. p. 6j.
Serm. IV.. The Divine Authority of the Scriptures, p. 85,
Serm. V. Man created in an h$ly9. but mutable ft ate
P. 105!
Serm, VI. The Covenant of Works. p. 120.
Serm. VII. The faU of 'man $ or peccatum originate ori-
ginal, p. 134,
Serm.VlH. Original fin inhering •> or peccatum origina-
te originatum. p. 149*
Serm. IX. The misery of mans eflate by nature, p. 173,
Serm.X. Mans impotency to help himfelf out of mife-
tjk p. 202.
Serm. XI. Vhe Covenant of Redemption, p. 216.
SerntXII, 7/;? Covenant of Grace, p. 233..
a 2 Serm.. XIII;.
Serm. XIII. The Mediator of the Covenant^ described in
his Perfon^Naturej and offices. p. 261.
Serm. XI V. Chrifts Humiliation, p. 258. alias 2j$.
Serm. XV. Chip ft ate of Exaltation. p. 305.
Serm. XVI. The Satisfaction of chrifl. P.337*
Serm. XVII. of Effectual Catling. p.3&
Serm.XVIIL 'The true Believers union with chrift. p. 377.
Serm. XIX. The nature of purification, p. 403.
Serm. XX. The Believers Dignity and Duty , or High
Birth ^ and Honourable Employment. P»433.
Serm. XXI. Saving Faith. p. 455.
%gn. XXII. Repentance not to be repented. p. 48 j .
Serm. XXIII. Of Holinejje its nature andnecejfity. p. 554.
Serm. XXIV. of*the Refurreffion. P»577.
Serm. XXV. The Day of judgement ajferted. p. 605.
Serm. XXVI. of Hell. p. 62 i>
Serm. XXVII. 0/ Heaven. p. 647.
Serm, XXVIII. 7^ Conclufion. p. 677.
THE
Jfc O
The INTRODUCTION
a T i m. i. 13,
HoldfaH the forme of found words which thou
baft heard of me in faith and love y which is
in Chrifl Jefvs.
T was the Chara&er which our Lord gave of Jo&tt
the IBaptffr,//* was a burning and afhining lighti
Such (hould every Minifter of the Gofpel be ;
ftuning with light, and burning with z,eal-,ht J°k f* 8f*
(hould have an bead full of truth, that he may
diffeminate and fcatter beams of (^/^/-know-
ledge into the dar\^ world ; and an heart full
of love, to that truth which he holds forth to others; that what
he fttb'iifhtth with his lips, he may be ready to wltneffe with his
life, and to feds up the teftimonj of Jefus with his dsareft
blood.
Both thefe, our Apoftle in this Chapter, ( after a pailiomte
falutation in the five firft verfesj commendeth to Timo-
thy , fcil.
1. To look to his light; by ftirring up the gift of Cj jd that
yeas in hw.
Timothy muft not fuflfer his gifts to lit Jleeping under the afhes; V^-rt/?«r;
but muft blow them */>,(as the * word fignifieth) into afire,byfiudy, jgncm ftpjtw
prayer and cxecrfe. jufciurt.
B 2. He
The Introduction. Serm, i
Vca 8.
2. He calls upon Timothy to look to his z,ea/y that //^* may
not be extingnifhed ; bur that his heat may be equal with his
light : And this he doth two ways.
1. Negatively.
2. ^Affirmatively.
1. iS^egatlzel) ; 2fe ## afhamed of the teflimovy of the Lord,
nor of me his Prlfoner.
Minifters of the Gofpel muft neither be a fhams to "the Go-
fpel, nor afhamed of the Gofpel ; no, although attended with
difgrace and- perfection from the reprobace world. And what
herein he commends to Timothy r, he firft pradtifed in his own per-
fon, ver.n. Though he was a prlfoner for the Gofpel, yet he
was not afhamed of the Gofpel : I fvjfer, 6cc. nevertheleffe I am
Rom. 1. 16. m afhamed. (
2. Affirmatively ; The Apofile exhorteth Timothy- to prepare.
Ver.8. for perfecution ; Be thou, partaker- of the affliltlons of the
Gofpel.
The Minifters of the Gofpel fhould be fo farre from being Van-
dalized at the fufferings of their leaders y that they fhould be- al-
ways dlfclplinlng themfelves for the fame warfare ; to / reach the
Croft of Chrilt, and to be ready alfo to bear theCrofle, makes a
compleat Minito of the Gofpel.
This the ApoiUe urgethupon a three-fold account.
J . A good Caufe.
, 2. Good Company.
3. A good Captain.
Timothy and other Evangelills , they have no reafon to be
afraid or afham'd of their fufferings ; for ,
I. They have a good Caufe , ver. 12. For the which canfe I
fuffer- what Caufe is that ? why, the Go/pel, ver, 10. And this,
heprefer.ts under a twofold commendation. <
1. The glory of the Gofpel.
2. The manifeflation of that glory-.
Ephtf 3. 8. i. The glory of the Gofpel ; As having wrapt up in it the.
unfearchablerkhesof JdTusChrift; grace and glory, hollveffe and
hafpincffe : He hath faved us, and called us with ar. holy cat*
ling. Believers have begun their everlafting falvation on
this fide heaven..
^ a. The
Serm. i. The IntrodnSlion.
2. The maniffiation of that glory: It \yis riven from twr-
nhy\ but it is reveal. d by the appearance of our Lord end Sa-
viour in the flefh ; it lay hid in Gods purpofi ; but i: is b; ongfo
t) light intheGofpel, ver.gt 10. Such a glmom gift, and fo
ghrioufly unveiled is worth, not only our />?**-, but our blood ;
not ;>,?/*/ only, but perfection ; yea, tofufferinfuch a caufe, i>
not more our */*ys than it is our dignity.
2. They have £0;J company : Saint ?*#/ himfelf is in the
Z/>rf# of them; wno though an Apoftle, by extraordinary miffion
and commiffiony vex. II. yet was not only a Preacher of cheGo-
fpel, but a Sufferer for xhtGofyt\yzer.iitFor which caufe I fuffer
thefe things: what things?/? //.Imprifonment and affliftion,tw8. A
fuffer er ,and yec ««/■ afkamed of his fuffe rings : Neverthelejfe I am
not afkamed. They may be afhamed of their fufferings, that fuf- C^f* Uc*t
ferfor finne ; but offerings fo: C/>r//? and his (7*$/, are mac-^^"1* *•*
terof triumph and re joy ring, i Pet, 4. 13, 16. Here is encou- lPc^ - f ■
ragement for Gofpel-furferers.
And Thirdly, They have 4 jW Captain: SetatfCbZtff*/;*
Caftain of oar faluation. who, that he might intender his own
heart towards his TufFering-fol lowers by his own experience ; wo*
made perfect through fufferings ; and accordingly he is very tender
of, and faithful to all that endure perfection for his fake ; this Hvb. %. ioi
was a ground of the Apoftle his confidence, lam not afhamed;
for I ksi0rv ™hom I have believed : I know him by report , and
I know him by experience : I know his faithfulneffe, and I know
his All-fujficiency : I have depofited my liberty , my life, my
body, my foul, my all in his cuftody ; and I am perfwaded as he.
is able , fo.he is willing to keep all fafe, to his glorious appea-
rance: Imaybealofer/0?* Chrifly I fhall be no lofer by him;
whatever I lay down now, I fhall take up again one day , with
the advantage of immortality; he will keep the trufi I have com-
mitted to him; it is but equity that I fhould keep the trufi which T$p ^^7*
he hath committed to me; even the glorious Goifd of the bit fed QZkm ^.v.12.
God committed to my trufc ; committed to me upon thofe very twxakm wt--
termes, that I ihould not only publifb it with my %, but attefi &*•*•*%**¥•
it w"th my blood. Vi'lm*' 1 11.
Thus- m his own perfon trie Apo^lefets Timothy and his Suc-
reiTors a Copy , and an Encouragement ; which he windeth
B 2 up;/
The Introduction. Serm. i.
up in the words of my Text; the fnm 0ftf}e^reacljer0
Hold fafi the frme of found words , &c. q. d. " Thefre-
u mijes confidered • let neither pleafures nor perfection ; the love
" of lifey nor tie fear of death , take thee off from a faithful and
" vigorous dif charge of thy (JMinifterial office ; but whatfosvev
u if may coft thee,
Hold fafi the form of found doUrine, &C.
Briefly for the opening of the words.
The form~] v-mrf-moty in the Greeks it fignifies a Module or
^ Tlatforme^ a Frame of words or things, methodically difpofed;
•Tl$&! as Printers fet and compofe their Cbtratters or Letters in a
Table.
Words'] By words, we are to underftand doUrine, evangelical
truths, the frinciples of Chriftian Religion.
r Sound'] And they are called Sound words, either from the in-
ftfw°V™* trinfecal nature , when they are purely taught and delivered ; E-
vangelical truths without mixture; the principles of Religion in
their native purity and fmplicity ; Truth and nothing elfe but
truth. Or elie found words, from their effett and operation , be-
caufe- th-y be of an healing vertue and in flue net, like the waters
»- , in £z>ckils vifon, that iifued out from under the * threshold x>f
■ V*r. o.47' * t^l£ Sanftuary ; b>&.V/> * healed wherever they came.
' wh'ch thou haft heard of me ] Ic may be underftood of the
TvkolePlyitforme of Cjofyd-dottrine in general. Or,
Elfe (very probably ) of a Collettitn of fome principal points
of Religion, which the Apoftle had methodically digefted , and
either pr -cached in Timothy his hearings or drawn up in writings
and committed to Timothy as a truft and treafure, not only for
his own help and direction in preaching but to tranfmit over to o-
thers,for the ufe and benefit of fuccecding generations in the Church
vnv atihfip -m- 0f C hritl, fo called in the next verfc, That good thing which was
&KcL7v$»€m committed to ihte ; and fo expounded, chap. 2. 2. The things
1 im.tf.2o* jpfcfjj tfo0H foaj} fcard of me among ft many tvitneffesy the fame
commit thou to faithful men who frail be able to teach others
alfo.
Hold fafi] Creek, *%\ th^ wore hath a double fignification ;
fcil. to /w,a d to hold; ad both of thefe theApoftle com-
mends to Timothy ; namely,
1.T0
Serin. I. The JntrodnStion. 5
t. To havefachz. frmor colleftionot Gofpel-doctrines , as a
Type or Exemplar to which hefhould conforme in his Miniftry.
2. To hold it ; i. e. to hold it faft , Not to [verve from
it in the coUrU of his Miniftry y but ptrtinacioufly to ad-
here to it ; not to fnffer it to be corrupted by men of erroneous
principles, nor to fart with /ruponanytermesin the world; but
to ftand by it> and own it againft all oppofition and perfection
whatfoever.
This I conceive to be the fenfeof the words ; which thus ope-
ned, may afford us fome fuch
UDottrinal &>bfertoattort$ , as thefe;
1. Do<ft. Evangelical words are found words ; Or.*
All G off el-truth is of an healing nature. I)o^• \
2.D0& . It is of g re at ufe and ad vantage bo h for Mint ft ers and pri- Bod. i%
vate Chrifitans to have, the main fundamental truths of the Go-
{felycolletted and digefted inio certain ^O^UltS 0? ^Blatfomi* ; Or :
^Methodical fyfiems of fundamental Articles of Religion , are
very profitable both for Mimflers and people.
l.'Do&.Such Forms and Modules are very carefully and faithfully dqa.
to be kept.
4.Do£t.jFatfc!) an& llcte are as it were the two hands y when by Do<ft, 4,
we may |)0lD faft Gojpel-truth.
Other doctrines befides thefe might be railed from the words ;
but thefe are the main, and lie viubly in the face of the Text : And
I intend to fpeak only to the fecond and third doctrine ; the one
(now) at our entrance upon this ^Morning Exercife; the other,
at the Clofey if Cod permit.
The firft and laft of thefe doctrines maybe of ufc in the hand-
ling of thefe two : In which doth lie the main defigne, as of the
Aptfle here,fo of the work which falls to my fihare in this month-
ly fervice. I begin with the firft of them ,feiL
Doit. I. Methodical fyfiems of the main and fpecial points of the J,. Deft,
ChriJlijznReligion> are very ufe r'ul and profitable both for Mmiflers
andpeojl:.
In the managing of the doctrinal part of this Obfervation , I
ihall Oi ly give you two demonfirations.
j . Scripture-pattern.
2. The ufejulnejfe of fuch Modules.
I. Scripture-pattern, ,t Denr*
B i The
O lhc ltitrodutnon. Scrm. i.
The Word of God is full of fuch LfrUps and Modules of di-
vine truth > necjfary to falvation.
The whob The whole Gofpel ( in general y is nothing but the great Plat-
Scripture is a form or Standard of faving doUrine. It was the great end and
of^Ummch *mt^ of ?^r# his coming into the world, to reveal tinto us the
Joh.i$.37mt **'- of God; fo himfelf telHSeth, John 1 8. 37. To this end
was I born, and for this caufe I came into the world yt hat I (hould bear
witnefe unto the truth. It took up one whole entire office y\\hzrt-
unto he was anointed of his Father ; his ^opfceticaj £Dffice;fo he
was named many hundred years before his Incarnation by Mofes :
*d $ZQ$)tt jhall the Lord your Gid ralfe up unto you, like unto
mey him {hall you hear. The office of a Prophet was not only
Asfexod t0 foreteM things to come ; but to reveal the mind of God , ac-
^wvaiscaliu cording to the import of the Hebrew word \abiy which fignifi-
erhan Interpreter.
Thus Jefus Chrift came to be an Interpreter of his Fathers mind
unto the world. No man hnh feen Gvd at any time ; the onely
Toh. I. 1 3. begotten Sonne which is in the bofom'e of the Father, he hath de-
' . clared him ; i^y^octTD , he hath expounded him; The whole Go-
fpel which Chrift preached was nothingelfe as it were but a pub-
l'ick^ testimony of the fecret tranfatlions between the Father and
the Sonne concerning mans falvation ; a tranfeript of that truth
which was in the divine undemanding from all eternity, John
8. 38. & 15.15.
And accordingly it is obfervable that the Sermons which Chrift
preached in the days of his fie(hy have more of doftime in th;my
than of perfwafon ; more of the Teacher y than of the Pajlor ; as
more futable to his CMiniftryy wherein he was to lay down a
Module of Gosf el-truth ; and to leave it to the world, to be recei-
ved and believed unto falvation.
The credit of our Religion is founded upon this important truth,
that Chrilt was fentfrom God to reveal unto us the mind and mil
of his Fat her , and to be believed in all he delivered unto us ; all
other ApolUes and Minified of the Gofpel are but Deputy yvit*
neffes to make report of Chriits affidavit to the doftrinc of
*Kovumfctta- falvation.
mentm in ve- ( And it is yet further remarkable, that this do&rine which Jefus
sere velarm* chrift left us in the Gofpel, is nothing qUc as it were, but * a
t^riL*01* Comm€^ or Paraph rafe of what was preached by CMofes and the
Prophets
Serin. I. The lntrednSiion.
Prophets in the Old Teftament ; as he came * not to defiroy the
Law and the Prophets, buc to fulfill them ; fo he c&meto expound * Macc^ M8.
and reconcile them with the do&rinc which he himfelfi taught;
thus it is recorded by the Evangelift, that * beginning at Mofcs,he * L ke %i
CFpOtinDeD tmti his Difciples in all the Scriptures the things
concerning him[elf. So that the refult of all this it\ general, ifr
this, that the holy Scriptures of the Old and New Tejhment are
nothing elfe but a./W/ and per f 11 platform or Module of divine
truth ; given to the Church at firft by Chrift himfelf the great Pro-
phet, and cranfmitted by the Miniftry of thofe who were (ucc^[-
fively the Amanuenfes or Secretaries of the Holy (j hofi ; from
which no man is to recede upon pain of damnation. a cr' '■ 1U
But new more particularly, we may obferve, that befides this
great univerfal Map or Synopfis of divine truth ; there are to be
tound in Scripture more compendious and fummary abfiratlsy and
abridgements containing certain of the main heads and points of
favingdottriney methodized into lelfer bodies and tables for ihe
help of our faith and knowledge.
And we find them accommodated by the Tenmen of the Holy Two en£k of
Ghoft, to two fpecial ends and purpofes. fllch Modul««
1 . 71? inftrutl the Church and people of God in the more nc-
ceffr.ry and fundamental points and principles of Religion,
2. To antidote beleevers again fi the infetlion and contagion of
tmfound defirine which have crert into the Church in the feveral
ages and fucceffions thereof.
Of the firSt fort,
In the Old Teftament, ( though in a larger volume ) is the book th°e chwdfin
of Deuteronomy, which being interpreted, is the repetition of the t\lc principles
Law. And becaufe that fbsingfo large ) might feem too great of Religion,
a burden to ihe memory ; Behold, God himfelf hath contratled
it into a very brief, but full v7k1vwji$, or Module in the ten nTv 3
Commmt&mcntS; which are called itl\ &O2D0,Deut .4.1 3.becaufe rWSl3
they are the briefed Epitome of the Law. The zfn Com-
And thus our Saviour as he kid down the great and larger brirf alftraft'
draught of Gcffel-Joctrine ; fo aifo in his Sermons he hath left 0£ the whole
fome£horter forms or types of neceffary points and principles of Law.
lie\igion;exempli gratia ;in his fir ft Sermon after he entred upon JhreeMeduIes
his publick Miniftry, he hath drawn up three very crncife and mofi c,^ ^ \w
excellent Module^ &ft Sermon.1.
8
The Introdu&ion*
Serm/it
The fir ft Module contains tlje bcatiiu&c*. A lift of parti-
culars, wherein mans true and chief eft hafpinejfe doth confift >
Matth. %. from the third verfe to the twelfth ; wherein he doth
totally erode the judgment of the blinde world ; writing blcf-
fedfiijj? where the world writes woe; and woe, where the world
Writes bleffedneffe.
Thefewe may call the ttfbtxtob; Articles of faith to be be-
lieved by all. thofe that would be accounted Chrifts 7)if-
ciples.
The jecond Module contains a lift of duties; things to be
done by every one that would be faved. This our Saviour doth, by
averting and expounding the Moral Law ; from the feventeenth
verfe to the end of the Chapter ; confuting and
reforming
the
none
be
falfe glomes which the Scribes and Pharifees had put upon the ten
Commandments , thereby making the Law of God of
effecl.
And thefe we may call the facfett&a , things to
done.
The third Module contains a lift of petitions , which in the
fixth Chapter, from the ninth verfe to the Sixteenth, he commends
to his <DifcipleS) and in them to all fucceeding generations of
the Church, asa/<?r/» or directory of prayer: Not that Chrifti-
ansfhould (alwayesj confine themfelvesto the too:&S, but con-
firm to the matter in their fufflications at the Throne of grace.
After this manner fray ye :
And thefe we may call the petCit&a, things to be frayed
for.
The holy Apoftels tread in our Saviours tteps ; you may obferve
Thc, ^P?ftlc5ibalkheirEpiftles, that in the former part of them, they ( gp-
Seir °Euiftie$. neralty ) ky ^own a Module of G oft el-principles^ and in the latter
The Epiftle to part a Module of G off el-duties, Trie Epiftle to the Romans is
the noma™, upon this account juftly called by fome of the Antients,Clje CI) ?t-
the Chriftian (j(mT0 CatCCrjtfme :
Catcchifmc. As containing an vW^fo or lift of the chief Articles of
the Chriftian Religion; for although the principal defigne of the
Apoftle be to difcufle that prime Evangelical doUrine of juftffica-
ttorr, in the negative and affirmative part of it. N&. not in
works. Affir. in \a free gratuitous imputation of the right eoufneffe
tf Chrift applied by faith \ together with the grounds , evidences ,
and
Serm. i. The IntrodttSiion. p
and fruits thereof, yet occafronally according to the wiflome %{.
ven mto .him , he doth with a moft profound and admirabje art
interweave other deep and fundamental points of Religion ;
fallcet
A parallel between the (a) two Adams. A chap. j.
The doctrine of Original fmne.
The corruption and depravation of ( b ) nature. fcChap.7,
The doBrine of grace, chap.7.
The merit and efficacy of Chrifis death and refurreBion. c.
The doarine of A F F L I C T I O N , and the ufe of it to ^P' €%
believers. CKap. s.
The myfteries of Election aud Predefli nation. Chap. 9/
Theexcoecation and rejection of the Jews. Cha Io
The vocation of the Gentiks , with the reftituion of the feedQW^. n',
of Abraham, &c.
And when he hath finished the vvoru'iraM of doBrinal 'principles*
he winds up the Epiftle with a fhort, but full delineation of Evan-
gelical duties ; wherein he doth bringdown thofe principles unto
prance ; The former part of the Epiftle is the T>OCTRIJVE9
the latter part is the V S E ; I befeceh you therefore brethren by
the mercies of God, &c.
The whole Epiftle to the Hebrews is nothing elfe as it were,bue
a delineation of the TH'KSE OFFICES OF fSSUS
CH%JST\ King, Priefr, Prophet. Especially his Pneftly *#&* The Epiftle to
withr a- moft profound, and yet dilucid Expofition of thofe rhe Htbrewt.
Levitical types and figures, which did more obfcurely * ftiadow* **eb* I0,r*
forth Chrifi under the Law ; fo tint in that Epiftle, as in a Table ,
Chriftians may behold the Law to be nothing elfe but Evangeli-
urn $e latum.) veiled G off el; and the Gofpel to be no other thing
than Lex reveLna, unveiled Ceremony , or the Law with the
Curtain drawn.
But there be divers rhort Modules or Compe ndiums of Chriftian
doctrine occafionally delineated by the Apoftles in their feveral
Epiftles.
In the Epiftle to the Galatians,\\kh'm the compaffeof five ver- '
fes,the Apoftle gives two full Catalogue or Lifts ychzp.<$.
The one of ftnnes , ver. 19. 20, 21.
The other of graces, ver. 22.23.
C In
io The Introduction. Serm. i.
IntheEpiftletothe Ephefians, chap. 5. be 6. you have an ex-
cellent and compleat Module of Relational duties • Of
zz. ^Pfow towards their husbands.
*?. Husbands towards their Wives.
Children cowards their Parents.
Parents towards their Children.
Servants towards their Mafiers.
M afters towards their fervants.
The EpilUes to Timothy give us a type or table of Minifteri-
al offices and qualifications ; yet fo, as mod beautifully adorned
with other molt precious Evangelical principles-, the fum where-
of is C H %J S r, I Tim. 1. 1 %. This is a faithful faying 3 fcc,
And the principal comprehenfive parts, FAITH\ L OFe]
faith apprehenjivej and love attive. Thefe two in my Text, many
learned men conceive to be intended by Saint Taul, as the two
great comprebenfivs fundamentals of this vtfo7V7mo'tf commen-
ded by him unto Timothy his care and fidelity.- H0id fafl t^€
form of found words;diQ two main branches whereof are F cAITH
and LOV£ ; but of this more hereafter.
In the Epiftle to Titus , the Apoftle will furniih you with two
ihort, but very perfect /?./?< aw i one in chap. 2.ver.ii.i2)i^I4#
"Where you have
ycr# lu 1. Gods grace made the original and fountain of all the good
we expel? fiom God> and perform to God.
Ver. 11. *• And this grace iffuing it felf by Chritt, for the falvation of
the creature.
Ver. u. 3> And appearing by the G-offe-l; ('there you have Scripture inti-
mated 3 ) and
v 4. Teaching us% as to the Privatize part of obedience, to de-
ny ungodlineffe and worldly lufts ; terms capacious enough
to compriie til finne.
As to the pofitive partjo Uvefob.rh •, implying all perfonal du-
ties for the governing of our felves in our fmgl ctpac ity 5
Righeoufly implying all duties to our neighbour s;godlyy nc -
ting our whole Communion with God in the'duties of
his worfhip. More cannot be faid as to the duty of man.
Now %Jke encouragements are either from looking < ^ T j
If we look forward jhztc is the blejfed hope7the full confummation
whereof
.yer. 12,
Iter*, 1$
Serm. i . The Introdn&ion. i \
whereof we receive at the gloritu appearing of the great God;
thecomingof Chrift to judgment,ver. 13. andthare we have yer, if,
three grand Articles of faith afl'erted ; i. Hcavsn.z.Thedayof
judgment. ^.JhtGodh:adof Chrift.
If we look backyard jnz are obliged to obedience,not only out of
hope, but from gratitude, or the great benefit of redemption by
Chrift,vzt.iA. and in that we have afferced,
1. Ch rifts willingneffe to dye; for he gave himfelf. ycr. tj|
2. The purpofe or end of his dearh ; to redeem us front all
iniquity.
3. The foundation of an holy life in our regeneration^ And hath
purified m unto himfelf.
4. The nature of a Church, to be a peculiar people.
5. The neceffitj of good works, in the laft claufe,*r alms of good
works, ver. 14.
So that in this ihort <JMap you have a compleat fummary of all
that fundamental do&rine which doth animate and quicken to
the life of belinejfe.
The next body of Divinity according to the exa& method of the chap, H
Palatine Catechijme, is in chap. 3. ver. 3.4, 5, 6,7,8. where
you have,
1. Mans mifery by nature, ver. 3.
2. His Redemption by Chrift, ver. 4. fet forth,
I. By the spring or §rft moving caufe,thz kfxdnejfe and love
of God, ver. 4.
2. The fa/fe caufe removed, not by -works of right eoufneffe
whick we have don\ ver. 5.
3. By the effefts ; jufiification% juftified by his grace, ver. 7.
San%if cation, he hath wafhed us in the laver of r jgenerati- Ver." *•'
on, and renewing by th * Holy ohoft ; ver. 5. Ver
The confummation of all m glory, htires according to the hope of
eternal life. ver. 8. v 8
3. The .hankfal life in a fruitful courfe of holineffe and good
workj, ver. 8. - — Affrme conftantly that tlr.ey which bdieve in
G'A may be careful to maintain good works.
Another iyfteme of practical divinity you have in the fecond Vcr< - 1
Epiftie of Saint Peter, chap. I. ver. 5. 6, 7. Adde to your faith
venue, &c. By venue is meant the ftudy of hollnefie , which
there is fet forth by its furniture , and fubjeUive pans or
branches. * C 2 1. The
12 The Introdn&ion. Serm.
y I. The furniture of 'venue , it is rooted in FAITH, guided bv
Ver.'l: KNOWLEDGE, armed on the '
Ver. 6. %igkt-hand by TEMq> £ RANGE , or an holy moderation in
the pleafures and comforts of the world* On the
Left-hand by PATIENCE againft the <rn?/iV.rand in&pvtmtn-
cies thereof.
2. The/^;W;fj or fub Alive parts of this vertue , are
ycr.S CODLINESSE, a grace that guideth us in our immedi-
ate commerce with God.
BROTHERLY KINDNESSES grace thatdireð us in our
duties to our fellow- Saints.
CHA%JTT, helping us in the duties we owe to aU men.
In many other places do the Apoftles lay the Doctrine of God
inoneintire view before our eyes , left the minde Jhouldbe di-
firafted by various and difperied explications ; or by dwelling
_ .!_ , , , too much upon one part, we fliould negleft the other,
IfchPlatfmms A SEC°HT> SORT OF CMODUL8S : Or,
to obviate er- A&condcttdand defign of fuch Modules, is, to obviate er-
sroiix^- rors, and to Antidote Chriftians againft the poyfon and infecti-
on of rotten pernicious principles ; for no fooner had the good
Husbandman fowed his field with good feed , but the envious
man went out after him , and began to fcatter tares.
%Tcc.i~.i0 In oppofition whereunt© , the Apoftles in their feveral Epiftles
were careful to furnifh the Churches with fuch Modules and
Platforms of truth, as might dif cover and confute thofe damna-
ble herefies.
2 Peril. i2, Hence the Apoftle Saint <Teter calls them <P RESENT
if n v*i'x<m T%JLTH S ; that is, Principles of the Chriftian Faith, mofi
*>»0ej*. feafonab/e for thofe times wherein they were writ ; as every
Church and age had its prefent errors and falfe doUrines, where-
by the falfe Apo files did labour to undtrmlne the truth, and to
feduce the Profejfors of it; fo the Apoftles in their z,:alto the
rruth, and c&mp*Jfion to the fouls of men, didbeftir themfelves
to Countermine thofe Seducers, and to fiabliih the Churches in
the faith of JefusChrift , by colle&ing fome \pecial heads and
points of Gofpel Doctrine oppoftceto thofe errors, and fending
them to the feveral Churches,where they had planted the Gofpeh
Thefe the Apoftle calls the Prefent truth ; Thus Saint Pavl(zi
mong other places) in his firft Epiftle to Timothy chap. 4. from
the firft verfe to the ninth verfe, The
Serm. i- The lntrodnSiiott. i r
The Apoftle Teter in his fecond Epiftle,chap. 2.throughour.
St. fftde fpends bis whole Epiftle upon the fame defign.
But above all,the Apoftle Saint f?hn is very large and di/tinft
upon this account. His firft Epiftle confifts fpecially of a two-
fold Module or Fiat form ; i. e.
i. A form or table of Gofpel Principles. jdmodum artl
2. Aform or table ofGoffel-Pvidences ', both of them in op- y^p f # jt,w/^
pofiiion to the faife teachers of thofe times, thofe Aa'ict.rifts ^cpffioU met bo-
ofwhofe numerous increafehe gives them that folemn notice, rf//J>»^ **
i Epiftle 2. chap. iB.verfe. Little children, it is the lafl ^^ychfmJa^
and as ye have heard that Antichrift (hall come, even now are mrtma&ax
there MA ^T ANTIC HR IS TS. i, ££
To Antidote Chriftians againft the plague of the falfe do-^w*r. &<\
drines, which fuch Sectarian ^r/V/.r/^/haddiileminaced, coch Dicfon
the Apoftle lay down,
i. An CirwTrwS) or P A TTE RN of Gofpel-principles,
Ex.gr a.
i. That God is a God of an infinite univcrfal per fell ion and ho-
l(r.ejfe. Chap, i.ver. 5. Godt* light, and in him is no dark^efs
at alii This, a.?ainftthem that moil blafphemoufiy atfcFrod \ (&)%$ C**m
(a) GOD TO BE THE AUTHOUR OF S I N ,c[ *#'*****#*
&c. againft whomalfo Saint fames contends, jam. 1. ver. 13,^^0^
14,15,1(5,17,18, < i Divclswil], or
2. That c nformity to (j od w an inseparable concomitant of rite they could
communion with God. nQt c"rer into
This againft them chat were not afraid to (b) affirm that ju-^J^' £;"'*
ftified perfons being ele&ed , let them live never fo impurely /sw^m-.
do remain in the favour of God , &c. (asfomeamongftus, and^3 and after
fuch as would be accounted Stars of the firft Magnitude ) that him Florinus
a man might have as much communion with God in fwne , as in WrfnhApcl-
the duties of Religion. If any man fay, &c. It clearly implies^5 ™Valtmt-
there were that did fay fo.' niyMarmnit*,
&€, "PftfeiHtawft* Dam affirmant mend ac em, Aug. de hserref. c. 70.. (b) Eo tempore
fttcrunt qui am d'rritrii "ocie'xttm cum Deo^propter peccata ccnfebant.Thc Gnofiic^SyEbiofi-ta^&c.
ambulant: s in tencbr is jaclit.i.b&i: ft D:o pl.iccre; fulfil as doftrm* & tuqitudo morula tune vi~
gebat nen folim in phUofephotim fcbolis, fed & apvd harct'.c-os, Cypr.
3. A third principle he layesdown, is the deUrine of ' original ^td^^"
corruption , even in the regenerate themfelves. (0 Againft feccaium. Au&
C 3 - thofe coin.Mendac.
14 * he IntYoduchQn. Scrnu i e
*?elaziam tn°fe that taught the **#/?/ abolition of original Cm in and by
-rfag.conir." Baptifme ; or that denied the &?/#g , or at leaft the damnable
Mend. nature of it ; Verfe 8. // we fay we have no fin, &c.
(&) zpiph whs 4- The necejfity of confeffion of fin , not only againft them (d)
calls the Nova that decried repentance for fin , and confefflon of fin , but a-
dtns,TV£90rfr gaiiiftthem that denied pardon to them (')that repent.//W «».
f-frtletroiaf, 'fifo mr rlmes [}g -s f^i^hful mi jufi to for trlve pis our
murderer* of fi « j " •* J y J J 6
repentance ^-^'"7J > <XC'
fil.de p^nit. (€)Ma*tqjuft*i & Kovauan-':. Jerom.E-p. ad Marcel, de crroribus Montani-
%. Ho aflerts the doUrine of atlual finne In the regenerate , a-
gainft cheat than affirmed that ( f ) a juftified per/on could not
(Tj The S/'/w- (in ; or (which is the fame) that God fees no fin In his chil-
mansfiruoUic\s dren. If we: fay y that we have not finned, we make him a lyary
and other he- &-c> jf wC fey w. ^ve no fin , there's the denial of original fin ;
^'^[ffl^ itwzhy we Lave nv finned, there's the denial of actual fiK; both
tSt there was makeup the great herefie of the (g) Catharlfts, who held perfetli-
no fin but un- on in this life,
belief; that to
the jufrified,all things were clein,howe.ver they Wvc.vid.Aug.de pcrfcclione iufti.c.u Clem. Alex,
C^f.conceivcd the Apoftles after the conalng down of the Holy Ghoft upon thcm,n/tllis tffe pee-
eatis ant pa(fion:bm ohnox'ii ^ovlniani docebant, ji*slum nee lczi!tci\pecc>rre. (g)Cat hart Si's
in the third Ccnturie after Chiift.
6. The Apoftle vindicates the preceptive obli-
gation of the moral haw , even oyer jufiified perfons*
(h)ThcS>mo- Againft the Antiqomian (h) here(ie,which prefurnptuoufly brea-
nians, Carp* kech even that joke ( alfo) from the neck o£ the fD I fclplesy Chap.
cratutns, Mar- 2# verfe 5, 4, 5. Hereby we know that we love him y if we keep his
writes, Hani- Commandments,
ches did not on-
ly deny the moral lawjbut curfe and blafpheme k5as given no: by God, but by foaie imtucfy
nature.
So early were thefepoyfonous weeds fprung up in the Church
of God.The other Module which the Apoftle layeth down,is a Cata-
logue of Gofpel-evldences , certain marks and figns of an inte-
A Catalogue reft in Chrift , and of a right and title to life eternal: fuch as
ofScriptnre- thefe,
evidences. I« Obe-
Scrm. i. The Introduction. 15
1. Obedience to Gods Command merits, utfup.
2. Contempt of the world, Ch. 2. 1 5.
3. Stedfaftneffe in the doctrine of the Goipel, verfe 18, ip,
20, — 24.
4. Conformiry to JefusChrift in holinefle.ch^.ver. 5.
5. Mortification, 6, 7, 8, ic.
6. Love to the Saints, verfe 14. and chapter 5. 2,10,11.
7. A believing confeffton* of Gods fending Jefus Chriit into *Moft blaf-
the world as the promt fed CMeffias ; with love to him, and r/?^^- phemoufly de-
frtlnejfefor him, chap. 4. * nicid by the S*.
In the four firft verfes of the fifth chapter , we have no leffe than Tr*an^CV~ .
[even evidnces each hnckjng in with the other, and bearing witxeff; \^.Ct s\^ jt
ro the other. As, h*nj\
1. You have faith in Chrifl bearing witneffe to Regeneration ;
Whofoever believeth , &c. is ^r/? of God.
2. Love to God bearing witneffe to jfa>£. H<f /vW A?wA />//»
that begat j dec.
£ Love to the Saims bearing witnefle to our /<?t^ of God. He
lovtth him alfothat if begotten. ^4ugafline underftands it of our
love toChrifi; but the Context expounds ic of our love to th:
Saints , for fo it followeth, ver. 2. where we have,
4. Love to God reciprocally witneffmg our love to the Saints.
Hereby we know we love the children of God whin WC love
God.
j. Obedience to Cj ods Commandments bearing witneffe again to
our love ; And keep his Commandments.
6. Dtlight teftifying the truth of our obedience. His Command-
ments are not grievous.
7. Andhftly, Victor? over the world bearing witneffe to Rege-
neration; For whofoever is born of God overcometh the world ,
Verfe 4.
It were eane outof this, and the other two fubfequent Epi-
ftles, tocompleacthe uVoW '7710ns of Cjo;}el E VIDENCES;
which are not thus exprefly. delineated, that by them o .!y the
Church mi^ht defer ibe her members : ( as fome loofe and vaine
fpirits fancy ) but for the members of the Char ch to try and exa-
mine themfelves bjy whither they be real and living members
yea or no. It were eafie I fay to addeto the Catalogue; but I
haveinfifted too long upon the firft demonrt ration ; fc. Scrip, are
fane-en, I
1 6 1 be introduction. Serai, i.
I come now to the fecond demondration : namely
The advanta-
ges of fuch The excellency and advantage of fuch Farms a^d Co "ell ions of £-
J^wtheO v angelical truths. And,
namenc of the" In the ^r(* p.laCS * *^es mHC'3 t0 ths %&& a^ 0r»-*™™t of the
ttuth. ' m/f/?; whither it be delivered from the Pulpit, or from the Prefs
in fuch Sjftemes and Platforms , the Hearer or Reader , may,
asina^Vp or Table, (fometimes of one fort, fometimes of
another J behold divine truths ftanding^oneby another in their
Method and Connexion ; mutually catting light and lufire upon
eachother.
Every truth fngle, is very prcciom , and indeed of infinite va~
he , as purchafed with, and ratified in the blood of Chrifi ; but
to fee the truths of the Gofpel linked together in their proper
union, facing one another like the Cherub ims, Excd. 25.20. is
very glorious.
As th^Jlones ofths Temple, when they were fquared and po-
lifhed in theForreft, were very softly, f r both matter and
-xorknianfyip ; but when they were lay A into the building, and for-
med up into a Temple , what a b:autify.l and magnificent flructur*
did they make? The Difctples beholding ic,£#£. 2 1.%. were filled
with delight and wonder/
The Curtains ofihz San ft uary, each by themfelves were very
rich, both for their materials and carious Embroyderies ; but
had you feen them in their Conmtture, each Curtain faftned to
the other with trches of gold, andfo making up one entire pe; -
feet Tabernacle , fparkling and fhining in all its native fpendour,
it would have been a ravtfhing fight.
The very reprefentation of many Countries in one Nation; of
many Nations in ore of ihz divisions or quarters of the world;
and of all the quarters defenbed in one Globe or Map, it is ve-
ry delightful to the eye of an intelligent beholder; an oncedif-
covering the fcite and cognation , the Longitude and Latitude y
the diftance and d grcc of every Kingdome and County ; fuch
globes and tables are full of delight and profit.
It is in a moft eminent manner obfer vable in the Creation of
the world; of every Jingle days work^, it is faid, God faw that'
it was good ; but when the whole Compages of heaven and earth
was fet together into one entire Fabrick and Creation , God
faw
berm. i. The introduction. 17
fuw every thing that he had made y and behold it wm V ' E '2^7~ G^.i.?r.
G OOD.
Such a rare piece are G off el-truths in th*ir variety and unifr-
mity ; not Izfft glorious and admirable, than heavtn and earth ,
Sunne , Moon , Starres 9 Elements y in all their or^r and or-
nament.
Secondly, Such yp« and Exemplars of divine truths are of i.Hdpco
great £*//> r* //>? under ft anding ; As the Collection of many knowledge,
beams and luminaries makes the greater light , fo it is in the
judgement. A conftcllation of Gofpd-principles fhining toge-
ther into the under ft anding , fills it with diftintt and excellent
knowledge ; It gives tu the light tf the knowledge of the glory of i Cor,4.£.
Ood in the face of ]efns Christ. One truth doth irradiate and ex*
found another. The truths of the Gofpel in their method and
feriesy are interpretative one to the other; while the undeman-
ding by means hereof hath the advantage of dwelling upon then;
the object, and comparing ffir hual things with fpiritual things ,
as the Apoftle fpeaks 1 Cor. 2.13.
The truth is, he knows but little of the truth , that knows it
only within it [elf; heunderftands it aright that knows it in its
connexion and correfpondence with other truths of the Go-
fpel.
That Chrifidyed to fave finner /,isa moft precious truth, \Tlm.
1. 15. but he knoweth TO O LI TTL E of it that knows it
alone ( as moft of ignorant Chriftians do who perilh with their
knowledge:) he knoweth this truth to purpofe, that knows it
in its connexion with a loft eftate , that knows it in its references
to the fall, the wounds and bruifes, and death contracted by it ;
he knows Redemption by Jefus thrift aright, that knoweth it in
order to the GUILT and POWER of /«, and mans total
impotency to fa ve him f elf from either.
He knows falvation aright, that knows it in the extent andwr-
tue of all Chrifo OFF IC S S, King, Prieft, and Trophet ,
that underftands/rf/t/*f/0# to be a faving of the poor creature ,
from the RS IG N oi fin by the Kingly Office of Jefus Chrift,
a faving of a man from IGNOI^ANCE,ERRORyand thofe f*/fe
rotten principles which are naturally radicated in the undemanding .
by the 'Propter Ic I Office of Jefus Chrift, as well as a faving
him from HSLL and WRATH TO COCME by the Trieftly
Ofice of Jefus Chrift. D He
*8 The IntrodnBion, SernLi.
He knows aright the death and r.furrettion of Jefus Chrift, not
than knows it fingly and nakedly only in ihzfury and notion of it,
but that knoweth it in the effe^uai application of it by the Spi-
rit for mortification and vivificatiox?y that knoweth it in its con-
nexionwilh) and. influence into juJtificationy and fantliflcation y
Sec.
He that thus knoweth C^r'lfi and him crMcifiedy knoweth him
as the truth u in fejus ; His u derRanding is full of light.
Alas, the ignorance &nd mifery of our times, is not that peo-
ple are totally defthute of the principles of Chriftian Religi-
on ; but that they know them fingly only, and apart ; and fo
they know them but by halfes y yea, not fo much; fori dare be
bold to fay , th: better half of every truth , confifts in its method
and neceilary coherence with other truths; without winch there-
fore, the knowledge men have of them, muft needs be but darf^
and llfeleffe.
Thirdly, Such Patterns and "Platforms, whether of larger or
s. Advantage of leffer compaife , are a great help to mmory. In all Arts
help to memo- ancj Sciences, order and method is of fingular advantage unto
m"mor\ Wedoeafily retain things in our mind, when we have
once digefledthim into order; It is not fo much multitude of
o^je£ts, as their van 'oufne fie and independency which isburdenfome
to memory; when once the undemanding apprehends them in
their natural union and fellowship one upon another, the me-
mory comprehends them with much more fweetnefle and fa-
cility.
Hence it is that NU MB £ R and PLACE are of
fuch rare ufe in the art of memory.
The reaibn why people f generally) remember no more of
the Sermons they hear, is for want of Cateeh'^ingy whereby
they might come to know the principles of Religion in their <^r-
dery Tcmmethod cal contexture. Ufuallyin Sermons, truths are
delivered Tingle and apart ; and the ignorant hearer kno.vs not
where rhe Mi ifter is, nor what place the doitrine delivered ob-
tains in the bdy of divinity, nor how they arek it together ;
and to the memory leaks hem out as fait as they are dropt in ; or-
der is the very glue of memory. Method in a n" gk Sermon,
ivben the hearer is acquainted wi:h it, gratifieh the-www, as
WCiizstliQWjderftaMdtngy- while it doth not only lodge things in
their
Sertn.i. The httrodnSiion.
>9
rheir own place , but locks the door upon them, that they may not
be loft. When things are knit and linckt in one with another
( as in a chain-e ) pull up one link , and that will pull up another,
fo that the whole chaine is preferved. But we may haveoccafion
tofpeak again of this point; And therefore,
Fourthly , fuch Modules ferveto quicken affe&iox. Sympathy 4-Advart*
and Harmony have a notable influence upon the affections. The^^yu,c^
founding of a fmgle firing makes but little mufick ,* let a skilfull "* C 10*'
hand touch theminthjir mufical confent and fympftonie, and
it affects the hearer to a kinde of raviikment ; So it is with evanh
gelical truths : place them in their proper rooms, that a man
may behold them in their mutual correfpondencie;,and apt cou-
plings together, and truly,the5^^/;/Wthemfelvesanfwering one
to another , and ecchoing to another, make not a fweetec har-
mony in their celefiial Hallelujahs.
Fifthly, It is a marvelous Antidote again ft errour andfedatiioti.
Gofpel truths in their [cries and dependance^ are a chain of gold
code the truth and the/*/// ciofe together. People would not
be fo eafily trapand into here fa if they were acquainted with
the concatenation of Gofpel-doctrines within themiefves.
Asforinftance, men would not certainly be fo eafily comple-
mented to worfhip that Idol of frce-will7 and the power ofnatu-e,
were they well principled in the doctrine of the fall; The d--
fign of God in f-er -mining of it, held out in Scripture in fuch
large and legible Characters , that he which runs may readj?hl. ^ i .
4. j Cor. 1.29,30, 3 i,&c.
If they did with fobriety of Spirit obferve what the Scripture
pr chimes concerning the imporency of the lapft and ruined crea-
ture , mans helflefie condition in himfclf, Rom. 5. 6. Ephef. 2.
1 . Of the abfolute neceffity of the quicken: ^helping and fttblijk-
ing influence of the Spirit of Chrift, &c
When a chaine of pearls is broken , a fingle jewel is eafily
Joftjaivine truths are mutually prefer vative in their focial embra-
ces and coherence.
Sixthly, Growth in grace is one blefled fruit of fuch fyftems 6. Advan-
aod tables of divine truths. When oundathms are well laid, the cage, growth ij
fuperftructures are profperoufly carried on ; want of diftinct Sracc«
knowledge in the myfteries of Religion, is a great obfiruction to
tire growth of grace ; The great caufeof the believing Hebrews
D2 noa
so The ln\rcdH&ion. Senn.f
non proficiency was their dfM in the foundation-, the ww*,
the fir fl trine iples of the Oracles of God , Heb. 5. 12. mskill-
f nine ffe in the word of right: oajr.ejfe ^ made them that they were
'bixl b*ies in grac*} ver. 1 3.
Vfe.
Ufe. Vfe i.In the firft place, it ferves to juftifie the practice of the
Churches of Jefus Ch:itf, which have their Publick^ Forms and
Tables of the fundamental Articles of the Chriftianfaith, drawn
up by the joynt labour and travel of their learned and godly Di-
vines , after much and folemn feeking of God by fafting and
prayer, in the folemn profeflion whereof they all confentand a-
gree. Such were thofe antimt pptblick Creeds.
The* Athanafian Creed.
The Nycene Creed, and that wh'ch is commonly called
the ssfpoflles Creed , which juftly merits that title ; if not be-
caufe compiled by the twelve iAyofths^ every one caftingin
their Symbok or Article ^ as tradition goes ; yet becaufe colle-
cted out of the Apofrles wrkings , and is as it were , zbrirf form
or abridgement of the Do&rine taught by Chriit and his A-
pofiles. An Ep'tomy of the Christian faith*
And fuch are the Confefftons which moft of the Reformed
Churches have drawn up for their own ufe, comprehending the
moft neceifary and fundamental Articles of the Chrl ft ia* faith ,
V) be generally owned and aflerted by all within their AfTociations
and JurifdicYions, whither Ministers or people.
That Confefliqn of faith which was compiled by the Reve-
rend and Lean ed Divines of the late Afjcmbly at Weftminjler ,
an#pfefented to Ae two Hovfes of Parliament , as their Advice
in matters of Religion , was of this nature, and obtains the
primacj aitiongft all the Confefftons of the Reformed Chur-
ches , in the judgement of many Learned Onl.chx Di-
vines.
Such formes ivA (JMoluks are of excellent ufe in the Churches.
Partly to be a bank or bulwark to keep error and herefie
fro breaking into the Char, h of God.'
Partly ce prevent d'ffcnts and d'fftntions, which are very apt
to rife amorgft the Pafours and / cat h.rs, as well as amonJ
the private members of fuch Congregations , where every one is
left at liberty, to preach andfr^ftLe, to LoldyZiA hold fort hwbxt
is fight in thejir own eyes. Part y
Serm. i. The Introduction. 21
Partly to preferve the truth in its integ- ity zr.d beamy, and the
profefiors of it in unity and uniformity , the glory of the j£
Churches, and the defence upon that glory.
#/* 2. It ferves to fhewus the benefit and advantage of pib-
/ick Chatcchifmes ; whither larger , contain ng a more general
coIJeilionof Gofpel truths for the ufe of fuchasare of larger un-
der si andlngs ,young or old;or /^r,containi* gonly fome few of che
moft necefiary principles of Religion in the molt facile and fami-
liar way, for the help dt*:eznet capac't;es ; amongft which, 'al-
though there be fome hundred fever: [forms extant in the Re-
formed Churches,yet) thofe two fifths or Modules drawn up by
the late Reverend AlTembly, their larger zndfrr:er Catechijmy
cbtain the generals* both abroad and t home for their excel-
lencj and ufefulnejfe. Ar.d it is thewilhof very learned and ju-
dicious men that there were yet feme fhmer and more eafe form
drawn up, that might be reduced to a few heads of the firft and moft
necefiary joints of Chriftian faith for the inft'mion of bab.s:
The great advantage of fuch forms of Chatechifiical doctrine h
that thereby a Minifier of the Gcfpel may acquaint his people with
more of the necefiary and faving truths of the Gofpel in a few
months, than he can well preach over in many years ; and by the
brief and frequent running over the principles of Religion, people
of all forts and ages, would be incomparably prepared for the
Word preached, and profit more by one Sermon^han #/rpr/W/p/^
hearers commonly d by twenty ;
Ufe 3. Hence alio I might commend to young Sti dents in Di-
vinity the reading of Jyfte&smd compendious AMracls and A-
bridgemenis , as an excellent entrance and manuduclion unto
their Theological ftudies, before they larch into the larger traUs
and treaiifes in th:u vaft and immenfe ocean of Divine know-
ledge ; of tthich we may fay aimeft todefpantion ,
Jlrs fang a, -vita bre vis .
The Shipwright that is to buiid a large and (lately VeflTel , doth
firfi fhap': his ^orkin a very fmaH CAlodxle. And he that is to
travel inro the t emote parts of the world, ilia 11 render his labour
much more fruitful by reading Map and Globes at home; for'
by that means he ifha J 1 know where he is when he comes abroad;
his eye and his uixe. landing will mutually interpret one to the o-
ther ; thus your curious workwomen do firft make ttuir borders ard
trails ^ and then/// ihem. U]c 4. It
3* Thtlntwdn&ion. Serm, i.
life 4. It ferves to commend Methodical preaching; thatMi-
nifter that is wife and judicious to obferve method in his Sermon^
and method between Sermon and Sermon ; a Scriptural connexion
as (much as may be ) between fubjett and fubjett, dotlrine and
doctrine; omr.c tulit punttum^'hth a Preacher indeed; he fhall
not only profit, bi\t delight his hearers; and make them 110c only
knowing Chriftians, but" diftintt and judicious.
life 5. It commends ( not leaft ) con fi ant and fixed hearing ;
Varla, Uttte efp^lty when people fit under a judicious and methodical Mini-
delctlat anL ftfy 5 !°9fe hearing may pleafe, but the fixed will profit; skjp-
mum, certapo- ping hearing for the rhoft part makes but fceptical Chriftians ;
deft, Sen. when people hear at randome, have a (hatch here, and a fnatch
there; here a truth perhaps, and there an err our ; here a notion,
and there a novelty, &c. fuch mixt hearing makes up the gar-
ment of knowledge, butjuftlikea beggars C loak^ full of patches-,
they are never able to bring their knowledge into any form or me-
thod; ever learning, but never able to come to the knowledge of
the truth ; their knowledge is like an heap of pebbles, upon which
a man can never raife a fuperftructure ; whereas they that fit under
a fixed Miniftry, ( one that is M after of his Art ) they are ac-
quainted with the way a::d courfe^nd project of his preaching ; as
the Apoftle tells Timothy,* £/>//?. 3.10. But thou haft fully known
my dotlrine, furpofey &c. i. e. the defigne and method of my
Miniftry.
Such hearers (if judicious) can follow their Teacher through
xhzferies and deduction of hisMiniftery, from Subject 10 Sub-
jell, and from Text, to Text, and from Head to Head, till
at length they have, ( before they take notice of i: ) an hypotypo-
fiis, or collection of Gofpel-truths formed in their underftanding :
Such an hearer begins where he left the lift time, and fo from
time to time is ftill going on, fhining and growing, and enlight-
ning unto the prepared dtay^from faith to faith, from knowledge
to knowledge, and from truth to truth, till he tomes in the unity
of the faith, and of th: ''knowledge of the Sonne of Cj?d, unto a
perfect man , unto the meafure of the ftaturs of the fulneffe of
Ephef. 4. 13. Chrift. Various hearing makes variable Chriftians; St. James
his profeffors ( for the mod part ) double-minded meny un ft able in
James 1. 8. \f% ^Hlr ™a)s > l^y are ^ beginning, but never able to make
any profperous and fucceffeful progreffe in the knowledge of
Chritt. Sixthly
P10V, 4- 18.
Serin, i. The IntrodnSlion. 23
Sixthly and laftfy , from hence give me leave to com-
mend to you the benefit and advantage of THE MO RTs^-
/7v;<7 EXERCISE, which the good hand of Providence
brings to your doors this enfuing month, and begins to morrow
morning in this place.
Truly Cod hath been pleaied to make this morning Lett me a
great mercy to this City, everfince ic was full erected, which — - .
ms, WHEN LEICESTER WAS B £ 'S IEG £ D ;™ \™£J?
it hath been like the Ark in the houfe of OB £ D-£ DO CM , a exercifeintke
hleffing where ever it hath come, * morning cloud which hath let City,
fall fvveet refrefhing fhowres in every place .
In Oeciat Cod hath made it instrumental
1. For the (rrerigthnutg of the weak^ hinds , and confirming
the feeble knees of the people of God; who in this time of Eng- Ifa. 37. 3,4.
lands trebles have been of a fearful heart, and of a tre?nbl:ng^om^z *■
$f irk ; many poor Chilians who in times of publick dangers and gainft fear'
confufions have come to thefe morning Aflemblies ( like the Ma-
ties to the Sepulchre of our Lord ) with their hearts full of fears,
and their eyes full of tears , have been difmifTed thoie Aflemblies
with fear and great joy\ their hearts have been revived, and Match. 28.8.
their hands ftrengthnedin the Lord their God.
2. Cod hath made ufe of this .cxercife for the freferving of A prefemcto
thoufands from crrottr and damnable doctrines in thefe times ofagainft Apo-
fad Ay Jtacy. While many ignorant and unliable fouls being led^y*
away with the err our of the wi.k^d, have fallen from their own z cr* *' *7'
ft dfaftn-ffe , there want not multitudes (through grace) who
are ready to acknowledge that they owe their confirmation and
ftability in the truth, ( under God) in a very eminent manner to
the labours of thofe godly Orthodox Divines, who have bellowed
their pains in thefe early Lectures from time to time.
3. Cod hath commanded his blefling upon it for the lonverfton Converfofl.
of many fouls to )efus thrift . Blefled be God, the morning
exercife harh not been childlcfi fince it was fet up ; fome there be
(to my knowledge ) who have calculated their ffiritual nativity
from the mt that this exer f was in the placrs of their habi ati-
on , as in thisp, ace fome can briig in their teftimony, to the ho-
nour and prahe of ree-gr ce.
4. It hath been a very choice in'' rument in the hand of the Spi- E,.fi .
ut , for the bn.ld.ng up of Chrillians in their mo ft holy faith.
Many
24' The introduction. Serm.i
»
Many of them that have mended dally at the gates of wlfdome ,
Prov. 8 34,$?. waiting at the pofts of her doors in this Minifterial courfe, have
been obferved to have made eminent proficiency in the School of
iPer ? i g Chri[\,t o grew in God, in grace , and in the knowledge of our
Lord and Saviour ]?fus Chrlfi.
To all which blefled ends thefe morning Exercifes have had
'" fome advantage above other AlTemblies ;
Partly, by reafon of the frequency and affduity of them ;
Sabbath-day-Sztmcms, and W^//-Ie£tures being diiranc'c with
fuch long intervals of worldly incumbrances, are ffor the moft
part ) forgotten before the return of their weekly courfe;
whereas thefe exercifes treading fo clofe upon the heels one of ano-
ther, they that have conftantly atte ded them, have as it were, li-
ved under a conftant vlfion ; the Sunne oftheGoffel arifing upon
them as affiduoufly as the Sunne in the Firmament ; whereby they
have been carried on in a daily progrefe of Goffel-
frofictency.
And Partly,the Preachers by a kind oifecret instinct of the Spirit,
having been directed in their order to preach feaf unable things ;
9ra?K<rnj> *a»9hW, as the Apoflle calls it, prefect truth; truth moft
proper to the prefent Rate of things, carefully obviating the errors
cf the times; and not only f o , but fometimes as if there had
been a defigne laid by mutual conrent, they have been guided to
preach methodical truths ; their Sermons have been knit together
_ not without fome natural connexion, into a kinde of v7n1v7ra>TK, or
^^Modulc of Evangelical doar:ne; at leaft fo farreasit hath not
dies in the been difficult to finde out not only confent, but a kinde of depen-
FkU$,May^. dance between their fucceffive difcourfes, that might be of more
printed fer "than ordinary help to their Auditors ; as in this (a) place
Richard Gibbs akout ^ time foure vears . anj finca in a (b) neighbouring
lanencar Set- Congregation ; by fome fort notes publifhed for the help of
jeams Inne. "weaker Chri(tians,may appear. But now brethren behold I flievv
bThe word of you a mne excellent way : That which fometime hath fallen out
faith, at Mar- providentially, and but in a very imperfect way, is now dc inda-
JTm F I ^ &rla,and by pr A- agreement and confent, intended and defign:d among
printed for*' you in this courie of the morning Sxercife^vU. rhjRi which the.
Fran. Tyton, at Apofile here commends to Timothy his care and cuftody , an
ehcchrecDac;- uiroTviraffK, or FORM of found words : A Series or 'Drtine-
eersm Fleet- fltjm 0c fomeof the chief points and heads of Gofpel do&rine
ftrcct' methodically
betm. it live introciHCtton. 25
methodically colle&edanddtgeftedasfaras the narrow circle of
fo few days will conrain. <A N D THIS WE WILL .
DO /i7 (7 0 D PERMIT. What remained Brethren,
but that you ftis up your felves in th> Rren^thof Chrift, Cautions
1. To pri^e fttch a precious fcafon and opportunity , as Provi- x" lnz:.thcf<
* * . J . ^ , „ J, . . . . 'r J opportunities.
dence puts into your hand. God is bringing a very precious trca- rr
fure and depoftum unto your doors ; He havh not dealt fo vith^^
every Nat ion, Sec. See my Brethren that you put a due vA%: and
eftimate upon it, left God challenge your contempt with that an-
gry queftion, Wherefore is there a price in the hand of a fool to
get w if dome, feeing he hath no heart to it} p or
2. To frequent it ; Chriftians,be afraid of lofing a morning ; let z. Request '
not one fuch golden opportunity fall to the ground, you do not them,
know what you lofe. Borrow a little from your deep, and from
your worldly employments (if your Callings and Families (hall
not be too great fufferers by it ) and beftovv it upon your fouls ; will
it not be fruit abounding to your accoun: in the day of Chrift ?
while ye have the light , walk^in the light : Know ye not that the jcr, ^-
Shadows of the Evening are fir etched out ! Redeem the time , the
days are evil. Ephef.f. rj-j
3. Stir up your felves to prepare your hearts for a folemn at-
tendance upon God in them : Remember what the Lord faid to^c^'eparc r*
MofeS) I will be far&ified in them that come nigh mz : Oh lcv \0t ?
profane not your acceffes to fuch holy things ; I may bsfpeak you
in the language of Mofes to the people, Sanftifie your felves a-
gainft to morrow 1 for the Lord will come down among fi y oh ; and
remember if he be not falsified by you, he will be fan&ified ibid.
upon yon ; if he be not fan&ified by us in hollmffe, he will be
fan&ified upon us in judgment ', before all the people I will be
glorified.
Chriftians, be much in prayer for your Minifiers , that they
may come unto you in the fulvefi of the bleffmg of the Gofpel of
peace; fay with the Pfalmift, Blefed be he that comet h tons in the
Name of the LO R D. F&I. 1 1 &.
Pray for your felves, that God would open your hearts as he Afts l6 -*
did the heart of Lydia, that you may attend unto the things which
fhall be fpoken.
Pray that you may * mix the Word with faith, * that you may r*-*Hek,4 '*• ..
ceive the truth in the love of the truth, that you may not ta given up IQ2 , z'
to believe lies. E Pray
*p am lmrvauoJion. ^erm. i.
Pray far others that fhall hear with you ; pray as Cbnft prayed
John. 17. if. for his Difciples : SaxElifie them through thy truth , thy Word, is
truth.
Pray that fome may be convinced, fome converted, that others
may be edified by the Sermons which fhall be preach't amongft
you.
4, Stir up 4. Stir up your felves to come to thefe Evangelical exercifes
grace. with Evangelical dijpofitions ; thoie efpecially prophefied of in
Jfa. 2. Z. relation to Gofpel-times, I[a. 2. 3. Many people [hall go and ay
Come ye, and let us go up to the Mountain of the Lord , to the
koufe of the God of ]acob, and he will teach hs of his ways 3 and.
we will walkjn his paths, — —
In this Gojpel-promife you S j, • • '*
have three GoJPe I graces , ^dfafcanii Refolutions.
Charity. 1. COME LET US q 0,&cc. ] there's their C H A~
RITT, their mutual care and love to one anothers fouls ; they
call upon one another, and consider one another, to provoke one
another to a diligent attendance on the means of grace. Come yt7
and let w go; gracious hearts would not go to Church, or to
Pfal. in. 1. heaven alone ; / was glad when they f aid unto me Let us go into
the houfe of the Lord.
Faith, 2. HE WILL TEACH V S OF HIS WATS]
here you have their F A IT Hi they come to the Ordinance with
good thoughts of Cjod; the fame wherewith holy David doth en-
courage his own foul : Good and upright is the Lord , therefore
3fnl. if 2\ WI'M ke teach [inner s in the way ; though I am evil , yet God is
good; though I am a [inner, yet God is upright, therefore I fhall
be taught of God ; it \s good to come to the Ordinance with^ra*-
expectations upon God :
You may eafily over-expect men, and indeed for this God fends
you home often, with dij 'appointment ; you come to a Sermon,and'
you fay ( fometimes } Oh there is a rare man to preach this day;
the man fails your expectation, and you return cenfuring and corn-
pjainingof the Pre cher, not confiderins; the fault was i^ your
ielyes ; God withdrew poiTibly wonted auxil'aries of grace to pu~
Jfa. 2. 2 2« niili your carnal confidence, to teach you to ccc[e from man, &c.
f . r I fay you may eafily over-expeel the crearure, but you cannot ov r-
cxHli God: Op^n thy mouth wide and I will fill it; widen and
diJare
Serin. I. The Introdn^ion. 37
dilate the defires and expectations of your fouls, and God is .^ble
to fill every chinks to the vafteft capacity • this honours God when
we greaten our expectation upon him; it is a fanHlfying ofuod
in cur hearts, he vpiU teach us his w^ys.
3. WE WILL WALK I '\ HIS P *A THS ] Obediential
there you have their obediential refolmionsy highly becoming the refolutiuo,
children of God ; if God be fo gracious to teach us, they refolve
not to be io ungracious as to ref-.f to be taught ; they cone with
a defire to k$w G °^s fi>///,and §p home with a reptntibn 0 obey it.
This is the method of Gcjpcl proficiency, If any man will do my J d™ 7. 17.
willy he (hall kriow my doctrine. Behold, here's the pattern, GO
7 8 AND DO LIKEWISE.
5. Take heed of ?erf<<nEtory and enftomary ufe of the Ordi- t'^i/j* ""
nance ; Reft not fuisfied in a Popifh jus operatum, the workdone* CWOr on0k
As you (hould prepare before you come, fo you fhould reflect when
you go home, and not take up with nstlma in the head , without
motions in the heart. Expr ffions in the lips, whenfeparate from
impreflions upon the confidence^ makes empty and formal pro-
fefibrs, and gives occafion to (tenders by to fufpeft the truth of
Religion. A careleile Chriilian that often heareth of the glori-
ous things of the Gofpel, but fee let h nothing of them, doth put
a temptation of Atheifme upon himfielfi ard of fcandal upon 0-
thers; and while himfelf is not made better by his frequenting
the means, others become worfe, white he raifeth up an evil re-
port upon the waves of God. Surely we need much quickning
that we may no: receive THIS G R ^4 C E of God in
vain.
6. And laflly, when you have this vttotvtvm, THIS FORM
OF SOUND WORDS, letitbeyour care to kfep it ; when ye
tiAVE'y xVzw HOLDit, which is the fecond acceptation of the
word fcg, and brings me upon the SErO\D DOCTRJNE..
D>a. z.SUCH IOZMS A7{D MOT>ULSS A7{E
VE%} (\yiRLFULLT TO BE KETT:
But of dais in the concluding Sermon if God permit.
THE
Scrm.a. \>ot£ $)<&&
God is.
a?
iSSf IS$ f S §§§§§ It f
Heb, ll. 6>
But without Faith it is impoffible to pleafe Gody
for he that comet k to Gody mufi believe that he
is j and that he k a rewarder of them that dtli-
gently feek^hint.
N this Chapter faith is reprefented as the
principle of obedience , conveying vi-
gour and ftrength to other graces , where-
by they become operative unto feveral
ends and objects; hence thofe a<5ts which
immediately fpring from other graces as
their proper ilock , are attributed to faith,
that being the principle of their heaven-
ly working-, inthisrefpeS, as the fuc-
cefle of an Army redounds to the Generals Honour , fo the Vi-
ctory which is effected by other Chriftian qualities, is here a-
fcribed to faith, which animates them , and leads them forth
as their chief Captain; this is intimated in the Text, in which
we may obferve,
P i.A
3°
Godk. Serm.a.
This' is the
tiis
1. A Proportion , But without Faith it is imfojfibletofleaje
God-, that grace being the medium of our communion with
God, as it gives through Chrift an admirtion and approach to
him; and in thisrefpeft is oppofed to drawing back , Hebr.
10. 58.
2. The Argument to confirme it , For he that comes to God
I^hens'o-ed^*^ Relieve that he isy an I that he is a tewarder of them
/met Tfcflf- that diligently feek^, him : that fcjL our Addrefles to God,
fc iufl-e|3«et{ are grounded upon a firme affent to Gods being and
*Sx 077 it xjj&r bounty.
aiuToy wSr'Q pirft~ An affenc to his being is abfolutely neceffary , other-
*oVn£ ■« \ wife acts of worfhip are as a Ball ftruck into the open air,
7$k V™d which returns not to us;without the entire affurance of a determi-
£vwv\x*vm nate object , Religion will fail and vani/h , this belief is general
ovtw, vsifl~ and fpeculative.
mivmv^ icto- Secondly, An affent tohis bounty , that he 'will bleffe thofe
j}^ ******* who diligently ftcl^ him; this is particular and applicative,
2? and it follows from the other 5 for the notion of a Benefo&our
is included in that of .a- God; take away his rewards, youun-
god him: Now the ftedfaft acknowledgement of this* can on-
ly draw the foul to perform ingenuous and acceptable fervice ;
for the naked' contemplation of thofe amiable excellencies
whxh are in the Deity, can never conquer our natural feare,
nor quench our enmity againft him ; rhe reflect" on upon his
righteoufneife and our guilt , fills us with terrour , and caufes a
dreadful flight from hini ; but the hope of his remunerating
eoodneffe," & a motive agreeable , and congruous to the breft
of a man , and fweetiy leads him to God ; Religion is
the fubmiflio 1 of our felves to God , with an expectation of
reward.
I (hail Treat of the firft Branch of the argument ; He thtt
comes to Gor), muft believe ihft heisi The firm belief of Gods
being, is the foundation of all Religious worilrp ; in the di-
fewflmg ofwh'ch, my'defignJsto evince that Supreme Truth,
that God is. Theev'dence of this will appear to the light of
reafon , and fai h , by an appeal to nature , and Scriptures : I
fhal 1 produce three Arguments from nature , which may con-
vince an Infidel there is a God. The firft is drawn from rhe
vifi-
Serm.2. God is. £i
Tr
vihbie world. The fecond from natural conscience. The* third
from the content of Nations.
Firtt, in the Creat on ; his effence and Attributes are clear-
ly revealed, his abfolute power , unerring vviicio:ne, and infi-
nite goodnefle , are difcovered to every capacity ; therefore
the Apoftle urges this as the molt proper Argument to convince
the Heathens , &/ftts 14. 1?, that they jkoxld turn from their
vanities , to the living God which made heaven and earth , and
fea, and all things that are therein ; to this they muft natu-
rally affenc •, as fliadows reprefent the figure of thofe bodyes
from whence they are derived ; fo in the world there are iuch
traces of the Divine perfections, that it is eafie to inferre there is
a Soveraign being which isthecaufe of it; all the creatures and
their various excellencies , are as k> many beams which refle6t*
upon this Sun , or lines which direct to this Centre 3 nay, the
meaneft being carries fome impremon of the firft caufe , as the
image of a Prince is ttampt upon a penny, as well as upon grea-
ter mony ; the hearts will inftruft , and the mute fifties teach
the Atheift there is a God; and though he is not difcerned by
the outward fight, yet the undemanding will as certainly difco-
verhim, as it doth aninvifible fpirit in a living body; and
that,
i. From the being of the world , and its parts ; it is appa-
rent to fenfe , and acknowledged by all , that fome things are
of a late beginning, but thofe things could not proceed from
themfelves , for then they fhould work before they were , and
the fame things (hould exift , and not exift at the fame inftant,
and in the fame refpeft , but this implies a contradiction ; it
follows then they had their Original from without ; we finde
the expetience of this in our felves ; the number of our dayes
declares there was a time in which we had no being,and therefore
we could not produce our felves.
Now , if man which is the moft perfect of vihbie crea-
tures , prefuppofe a Maker, then may we fufficiently inferre
a Creation, where we finde far leffe perfection ; and this is
true , not only of things which are vifible, but of all other
beings; till at laft we arrive at the Supreme caufe , whofe being is
neceffaryand independent.
F 2 Befides,
3 2, Godis. Serin, i*
Befides, if weconfider that from nothing he hath produced
their beings , and fo united thofe two distant extreams of be-
ing, and nothing, we may infer his power to be infinite;
the greater difference imaginable between two finite beings [
admits of fome proportion, and meafure^ but between that
which is , and that which is not, the diftance exceeds all ap-
prehenfion; fothat from the meer exigence of things, it is e-
videntthat thereisafirftcaufe , which is independent and infi-
Mite, and this is God.
2. We may certainly argue the being of God from the con-
fent of parts in the world , and their perpetual confederations
to fupportthe who'e. Confufionis the effect of chance , but
order is the product of Art and induftry ; when we confider in
a Watch-, how the different wheels by their unequal motions
agree in diflinguifhing the houres , and with that exactneffe , as
it' they were infpired by the fame intelligence , we prefently
conclude it to be the work of an Artificer ; for certainly pieces
of Brafs could never have formed and united themfeives in thit
method ; proportionably when we view the Harmony of all
things in the world, and how difagreeing natures confpire to-
gether for the advantage of the who'e, we may collect there
is a Div'ne Spirit, which hath thus difpofed all things; we will
not make- a curious enquiry into this ; an eminent decree of -
knowledge in fevera) faculties , would but Imperfedly dis-
cover the proportion and meafures which the eter-
ta\ n:iiuk h.-rh obferved in the frame of nature ^ it wi] I. fuffice
to glance at thoie which are expofed to the view of
all.
The Sun which is the eye and foul of the world, in its fi-
tuation and motion, is align to us there is wifdome and coun-
fel inks Authour ; it's fixtinthe midlt of the Planets > rbatic
may difpenfe its light and heat for the advantage of the lower
Qndpmfl ef. world; if it wereplac't in a higher or lower Orb , the jarrin<?
[etamapmum^ Elements, (which by its influence, arekeptin an equal poilc
tamque perspi- 2 r
cswm, cum cafomfufoxim/ii, cceleftidque contcmpUti famus , quxm al'iquod tffe numen pra-
fiantifjima mentis quo bxcrcgan'.ur.THll. in fecundo dv natura d£oruw,&c.fih.z. de d'r/i-
nitioney ejfe pneUmtem aliqttam, <etemxmque ?%.it:iram & cam fkfpicitndam Aio,\ind.vn
que bomi nam gti:ri pxUhrii itdo mxndi odo^as rerum cxlcfihm cvgit confittii.
and
5erm.2» God if, 33
and proportion ) would break forch into diforders; and ihofe
invihble chains and connexions wh:ch fatten the parts of na-
ture, would prefen:iy be broken; the regularity and conftancy
of its morion difcovers a Deity ; by its courfe from Eaft to
Weft, it caufes the agreeable vicilfitude of day and night , and
maintains the amiable war of light and darknefs ; this diftin-
&ion of time is neceffary for the pleafure and profit of the
world ; the Sun by its fifing, chafes away the {hades of the night,
to delighruswich the beauties of the Creation ; 'tis Gods He-
rald which calls us forth to the difcharge of our work; this go- p,
vernes our labours , and conducts our induftry ; this animates ',04'**>*$
nature, and conveys a pleafure even to thefe beings which are
infenfible ; without the day, the world would be a fatal and
difconfolate grave to all creatures; a Chaos without order, acti-
on, or beauty ; thus by the Sun-beams we may clearly fee a
Divine providence. Befides, when it retires from us , and a
Curtain of darkneffe is drawn over the world, that proves the
wifdome andgoodnefleof God- the Pfalmift attributes the di-
fpofition of day and night to God, the day is thine ■• and with Pfal.fy:6>
an Emphafis, the mght a If* is thine ; notwithstanding its fad
appearance , yet it is very beneficial •, its darkneffe enlightens
us , its obfcurity makes v fible the Ornaments of heaven , the
ftars,their afpe&s, their difpofitions, their motions which were
h:d in the day ; ic unbends the world > and gives a fhort and
neceffary truce to its labours, it recreates the wafted fpirits ;
'cistheNurfe of nature, wrrch poures into its bofome rhofe
fweetand cooling dews which beget new life , and vigour :
the divine providence i> alfo eminent in the manner of
this difpenfation ; for the Sun finifhing its courfe about the
world in the fpace of twenty four houres, caufes that fuccefTt-r^ i < .
on of day and night , which doth moft fitly temper our labouCpauofSie
and repofe ; whereas if the day and night ihould each -of them world which is ■
cortinue hx entire months , this divifion would be very in con- inhabited,
venient for us: We may farther obferve a wife providence in
the diverfity it.hath ufcd to lengthen and ihortenihe da-yes and
nights for the advantage; of feveral Countryes ; for thac pare
of.the earth which is under the line, being fcoichcwith immo-
derate heat , wants a continual fupply of moyfture ; therefore
theiongeft and ccolett nights are there-, but it is otherwise in
the/
34
Cod iu Serm. Aft
the Northern parts , for the beams of the Sun being very fee-
ble there ; providence hath ibdjfpofed, that the dayes are ex-
tream long , that fo by the continuance cf the heat , the fruits
may come to maturity and perfection, And as the difference
of day and night , fo the diverfity of feafons proceeds from the
motion of the Sun, which is a work of providence , no lefle
admirable than the former; as the moron of the Sun from
pfal.74. 17. Eaftto Well, makes the day and night, fo from North to
Tboubaft mxh coutn ^ caufes Summer and Winter ; by thefe the world is pre-
Wim™ ffrV-edi-j Summer crownes the earth with flowers and fruits , and
produces an abundant variety for the fupport of living crea-
tures ^ the Winter which ieems to be ths death of nature, rob-
bing the earth of its heat and life, contributes alio to the Uni-
verial good ; ic prepares the earth by its cold and moyfture
for the returning Sun ; in the fucceffion of thefe feafons , the
Divine Providence is very confpicuous ; for fmce the world
cannot palfe from one extream to another , without a dangerous
alteration •, to prevent this inconvenience , the Sun makes
its approaches gradually to us, the Spring is interpofed between
the Winter and Summer, that by its gentle and temperate heat,
it may difpofe our bodyes for the excefle of Summer , and in
the fame manner the Sun retires by degrees from us, thatfo in
the Autumnewemay be prepared for the afperities of the Win-
ter : And to clofe this part of the Argument , the invariable
fuccelTion of times and feafons is a token of the fame provi-
dence ; the Sun which runs ten or twelve millions of Leagues
every day , never failes one minute of its appointed time, nor
turns an inch out of its conftant courfe , but inviolably obferves
the fame order; fo that there is- nothing more regular, equal,
and conftant, than the fucceifion of day and night; to afcribe
this tohazzard, is the moil abfurd extravagance ; for in the ef-
fects of chance there is neither ojrder nor conftancy • as we
may fee in the calling of a Dy , which hardly falls twice toge-
ther upon the fame fquare ; it is neceffary therefore to con-
clude that an intelligent principle , geiides the revolutions of the
Sun , thus uniformly for the advantage of the world. <Tfa!me
1 9* T*2> 3* The heavens declare the glorj of God , the firma-
ment (k.ws his handy worl*. Day unto day utters jpeeeh , and
nwkt unto, night addes knowledge ; There is no ffeech nor lan-
guage
$erm.2. God is. 35
gnage where their voice is not heard ; what is that language and
voice, but a Univerfal Sermon to- the world of Gods being and
excellency ?
Let us now contider that vaft extent of aire, which fills the
fpace between heaven andearch ; this is of fo pure a nature,
that in a moment it tranfmits the influences of heaven to the
lower world, this ferves as an arfenal for thunders andlighten-
ings, whereby God fummons the world to dread and reverence;
this is a treafury for the clouds , which cRtfblving in gentle
(howers, refrelh the earth , and call forth its feeds into flou-
rishing and fruitful neife ^ this fannes the earrh with the wings
of thewinde, allaying thofe intemperate heats which would be
injurious to its inhabitants; this is the Region for the B rds,
wherein they pafle as fo many felf-moving Engines praifingthe'
Creatour , this ferves for the breath and life of man ; from
hence we may conclude the wifdome of a God , who fo go-
vernes thefeveral Regions cf the aire , as by them to con-
vey bleffings for the neceflities of man , and to fend
judgements for the awakening the fecure to feek after
God.
Let us nowdefcend to the Sea, and fee how that informes '
us there is a God ; 'tis a Truth evident to reafon , that the
proper place of the waters is next to the aire above the earth 5
for as it is of- a middle nature between thefe two Elements, be-
ing purer and lighter than the earth, but more grofle and heavy
than the aire, fo it challenges actuation between them ; that
as the aire on all parts encompaffes the Sea, in like manner
the Sea iliou Id over fp read the earth, and cover the whole fur-
face of it; that its natural inclination is fucfe, appears by its
conrinual flowings ; who then hath arretted its courfe, and ttopt
its violence? who hath confined it to fuch a place and ccm-
pafs, that it may not be destructive to the world ? certainly no
other, but the great God who firtt gave it being and motion;
befides, that which renders the power of God more confpicuous,
is that by fo weak a bndle as the fand, its rage is bounced ; when
it threatens the fhorewith its infuking waves , you would fear
left it fhouldfwallowup all, but it no fooner touches the fand,
but its fury h turned into froth ; it retires, and by a kind of fub-
miffion , refpe&s thofe bounds which are jfixt by the Creatour.
New
3«
God is. Scrm.a'
Now, that the fierce ft Element fhould be repreft by the fee-
Heft thing in rhe world, and that which breaks the Rocks, be
limited by the land , is a wonder of providence ; therefore the
Lordaliedges this as an effect only proceeding from his power,
and challenges an incommunicable glory upon this account.
'3°& 38. 8, 9, 10, ii,verfes, llho fk'<;t up the Sea with do, res
19 Jr. en n brake forth as if it had iff tied out of the womb* when
1 mads the cloud the garment thereof , and thicl^ darkneffe a
fwaaltng band for It ; and brake up for ' it my decreed place
and fet burres and doores ; ard faid , Hitherto (hale thox
come , and no farther , and here jhall thy proud waves be
fiayed.
Befides, its extent is no leiTe worthy of admiration, itwalli-
es rhe four parts of the world, and foic is the bond of theU-
fciverfe, by which the moft diftant Nations are united , the
medium of commerce and Trade , which brings great deli°ht
and advantage to men,by it the commodities which are peculiar to
fcveral Countryes are made common to all; thus may vve trace
ihz evident prints of a Deity in the very waters ; if we change
the fcene, and view the earth , we may perceive clear fi^nes
of a Div ne providence : If we confider its pofition , it han7s
in the mdftof theayre, that it may be a convenient habitau-
on for us; or its (lability, theayre its felf is not able to beare
up a feather , yet the earth remains in it fixe and unfhaken
notwithstanding the ftormes and tempefts which continually
beat upon ic ; from htnez vve muft conc'ude an invihble , bur
powerful hand fupports ic ; Vs reckoned amongft the tMa<r~
nalta Dei, Job $8.4,6. fih.re was! thou when 1 /aid the four-
dcit'ons of tie earth} wherein a e the foundation thereof fa-
ftmed t or who hath la 1 1 the Comer-ftone thereof f Moreover
the various cifpohtion of its parts , the Mounnines
j . . . the Valleys , the Rivers which are as the veins which
{fo^eritiirs! convey nourifhment to th:s great body , all intimate there isx
productions; God,
in plantsjtheir
roots whe/cby rJYj?yd»aw their nourifhmenr, the firmnefs of their {talk by which they are de-
fended againft the violence cf winds, the emai^ion of their leaves bjy which chev receive the
de.\ of heaven ; or in fruir?, which are produe'd anfwerable to the difference of feifons,thofe
which arc cold r.nd mO)tt to allay our heat in fumtner, andthofc which are of a firmer confi*
ftcr.cy n A ifumr^hatf they may ferve.thc delight and ul'c of man in winter 3 from whence
the notice of a Dei'? :« afforded to us. Jhus
Serin. 2. God is. 4 t
Thus it we behoJd .the excellent order of the pares ot the
World,, their mutual correfpoidence to: their ievcrai ends , the
heavens give light, the aire breath, the earth habita-
tion, the fea commerce ; we rmut break torch There The World is ftile d by Sain
is a God, and this is his \v3ik; but how few are *j*fl* ^4VX^ *«?»*«* eft-
there who read the Name of God which is indelibly J™T*Td> *"' fBi6y»".
printed oache frame of nature? who fccheexcel- &<^.^f££
lency 01 the caux in theefteeV who contemplate they arc inrtru&ed in the
all things in God, and God in all things? from our knowledge of God.
fiaUnfancy we are accuftomed to thefe object, and
the edge of our apprehenfions is rebated; the commonnefTe of
chings takes away our efleem; we rather admire things new than
great ; the eftecls of Art,than the marvails of nature ; as the
continual view of a glittering object da zlesthe-eye, that it can-
not fee ; fo by the daily pretence of thefe wonders, our minds
are blunted , we lofe the quickneffe and frelnnefle of our
ipirits.
I fhail finilh this Argument by reflecting upon man, who is
a (hort abridgement of the worlds the compofure of his bo-
dy, the powers of his foul, convince us of a wife Providence ;
who but a God could unite fuch different fubftances , an imma-
terial fpirit with an earthly body ? who could diftinguilh fo
many parts, affigne to them their forme , fcituation , tem-
perature, with an abfolute fitneffe for thofe ufes to
which they ferve ? we muft joyne with the Apoftle,
zABs 17, 27,28. He is not farre from every one The mecr confederation ot
9fi*s\ we may finde him in the a&ivity of our *c lcaft P*rt °f mansb<>-
hands, in the beauty of our eyes in the vivaci- % ^ ^rned
ty of all our fenfes; in him we live^move , and Atheifts in the World.
have our being. And to look inward , who hath GaicnJ. 5. deufu parti m,
endued the foul- with fuch diftin& and admirable bribing the^ufe of our
faculties? The undemanding which exercifesanEm- P!rcs> far.th',. T*. *W>»-
pire on all things, which compounds the moil dif- ^%JJS£\*"*'* *
agreeing, and divides the moft intimate, which by
the bweft effects afcends to th» highefl: caufe ; the
Will which with fuch vigor purfues that which we efkem amiable
and good , and recoiles with averfation from that we judge
pernicious and evil ; the Memory which preferves frefh and
lively the pictures of thofe things which are committed to
G its
4*
God k. Sejir.2
its charge. Certainly after this confederation-, we muft naturally
aflent there is a God who made us , and not wc out
felves.
3. We may argue there is a God from the operations of natu-
ral Agents for thole ends which are not perceived by them. Al-
though in men there is a rational principle which difcovers the
goodneffe of the end, and felec"ts fuch means as are proper for
tiie accomplishing of it, and fo their actions are the product of
their judgement ; yet 'tis impoflibleto conceive that the inferi-
or rank of creatures, whofe motions flow from meer inftin& ,
can guide themfelves byanyCounfel of their o,\n:
Si quid eH quod effidat ea Now all their operations are directed to their proper
IrtdhTfacm rflomJlt ends without any variation^ in that order as exceeds
id p-Zlfoln ™J;& the invention of man. It is admirable to confider
fortius > & faphntus komi- how brute creatures aft for their prefervation ; they
*e. Chryfippus, are no 10 oner in the world, but they prefently flie
from their enemies, and make ufe either of that force
or craft which they have to defend themfelves y they know that
nouriuSment which is convenient to preferve them, and thofe
remedies which may reftore them.By what Counfel doth theSwal-
low obferve the feaibn of its paflage ? in the beginning of Autumn
it takes its flight to a warmer Climate, and returns with the Sun a-
gain in the Spring.By what fore-fight doth the Ant prepare its flore
in Summer to prevent that enfuing want which otherwife it would
fuffer in Winter ? Doth the Sun deliberate whether it fhall rife,,
and by difruling its beams^ecome the publick light of the World?
or doth a Fountain advife whether it fhall ftream forth in a fluent
and liberal manner? even the anions of men wh;ch are purely
natural, aredone without their direction: - Nay, natural bodies
will part wi h their own property, and croffe their own inclinati-
on for an univerfa I good ; the aire,a light and nimble body that
does naturally afcend, yet for a general good, to prevent a breach
in nature, it will defcend : And thofe things which hive a natural
il^WiMf^Sr °PP°fi»oni yet conjhntly accord and ioyne together
«0p£ ri yj>?v<p*l&, i* *i- to preferve the whole; certainly then a Divine bpir
a« Si vi(j.<& , cv s-ptfTcTfi- rit guides and directs them. If we fee an Army com-
£v H typM t«to 0iW pofedof feveral Nations, (between whom there are
«*• k6<tmo). Aiiftotel. I great antipathies J yet march in rank and order, and
- mundo' with equal courage fight; for the fafety of a Kingdom ,
Serm.i. Cod is. 45
we prefently conclude there is a wife General v ho thus unired
them ; And is there not greater reafon to believe thic a Soveraign
Spirit governs the Holt of heaven and earth , and unites them
to maintain the peace of the World? To aflert that ir-
ratiopal creatures act for a genetal and unknown good ,
without the mo:ion of a rrgher caufe, is equally unreafo-
nab'e, as to fay a curious Picture is drawn by a Penlil without the
hand of the Painter which guided it in every lme according t&
the Idea of his minde. We muft then of neceifity infer that thofc
particular caufes which cannot conduct themfelves, are directed
by an univerfal caufe which cannot erre;and thuswe fee the whole
World is an entire and continual Argument of Gods Being and
Attributes.
Secondly, The fecond Argument is drawn from natural confei-
ence, wh'ch is a fubordinate God, atfd acts all things with refpect
to a higher Tribunal; as Saint Taul fpeakins of thofe vihble
Teftimonies which God hath expreft to men in the Creation,faith>
Atts 14. 17. that he left not himfelf without a witnejfe , gi-
ving them rainy and fruitful feafons ; by the fame proportion we
may fay God hath not left himfelf without an internal witnefle ,
having planted in every man a confeience whereby he is dignified
above the lower order of beings, and made fenfible of the fin
preme Judge, to whofe Tribunal he is fubject ; now confei-
ence in its double work , as it accufes or excufes by
turns upon good or bad Actions , proves there is a
God.
1. Natural confeience being clear and innocent, is the life-
guard which fecures from fears : vertuous perfons who have not
offered violence to the light of confcience,in times of danger, as
in a fierce ftorme at Sea,or fearful Thunder at Land , when guilty
fpirits are furprized with horrour, they are not liable to thofe fears,
beiig wrapt up in their own innocency ; the reafon of their fecu- _
ricy proceeds from a belief that thofe terrible works of nature are f;^rV fafn-
ordered by an intelligent and righteous providence which is quens^nfametu
God. %i s dum fap$-
entia mnfuUitt end nunc retrorfum vela dare at£. itenre car f us color yeliftos : Nam%
Biefpktr ignt co>ufco nubila div:de?ts}fietitm$. per fwum tmanteti\it equos VQlHCrcBfi
currum. florae, ad 34. I. 31,
G Z 2. It
44
uoa is. oerm.a
2. It gives courage and fupport to an innocent perfbn,when op-
preft and injured by the unrighteous- the natural confcience fo
long as it is true to its felt by adhering to honeft principles, it is
victorious againft all attempts whatsoever*, fi fratttu iliaba,Hr
orb is ; if the weight of all the miferies in the world fhould come
ruftvnguponhimatonce, it would beamp under them all, and
ftand unbroken in the midft of chofe ruines ; the fpirit of a man
is of ftrength enocgh to fuftain all his infirmities ; as a Ship lives
in the rough Seas, and floats above them, the waters being with-
out it; foavertuo:-sperfon rides out allftorms, and :s preferved
from fmking , becaufe the fury of worldly troubles cannot reach
beyond his outward man 5 the confcience which is the mans
ftrength remains firme and unfhiken; yea, asthofeRofes are u-
fually fweeteft which grow near (linking weeds ; fo the peace,joy,
and glory of a good confcience is then moft fenlible, when a man
isotherwife in the moft afflicted and opprefled ftate ; now from
whence proceeds this calmneffe and ferenity , this vigor and con-
ftancy of fpirit , but from the apprehenfion of a fupreme Judge ,
whoatthelaft will vindicate their caufe?
1 2. We may clearly evidence there is a God, from the accufati-
onsof a guilty confcience^this is that never dying worme which
if a finner treads on, it will turn again; this is a temporal hell, a
fpiritual Tophet ; what torments are here in the Regions of dark-
neffe, which an accufing confcience doth not inflict on a finner
in this life ! fo intolerable are the flings of it, that many have
took Sanctuary in a Grave, and run upon the firft death to pre-
vent the miferies of the fecond. Now the fhame, horror, dej
fpair, and that black train of affections which lafh an offender for
his vicious afts, difcovers there is a principle within which threa- '
tens vengeance from a righteous and angry God : This Argument
will be more prefTing, if we confider that confcience attaches a
finner
Firft, for fecret crimes, which are above the cognizance of men;
confcience ;s Gods fpy in our bofomes,which mixes it feJf with all
our thoughts and anions • let a man therefore take what courfehe
vuill to hide his offence, let him fin in the clofeft retirement that
humane
Semi. 2. God is. ^c
humane policy can contrive , where there is no poflibility of
legal conviction, yet his Accufer, his Judge,his Hel is in his own
bofome; when the fin is moft fecret, confcience brings in the
evidence, produces the Law, urges the penalty, partes the fcn-
tence,begins the punishment; fo that the finner is *vntutT*'K&T@-9
felf- condemned for thofe fins which are not punhliable by man;
yea, fomerimes a difcovery of concealed fins (though certainly
bringing temporal death ) hath been extorted by the horror and
anguifh of an accufing confcience ; the reafon of all is becaufe in
fecret fins, confcience appeals to Gods Omnifciency, who is grea-
ter than our conferences,^ knows aH things , i John 3. 2c.
And upon this account it is prxjuuicium judicil 9 a kinde of
antedated day of judgement, a domeftical doomfday, and
brings upon a finner the beginning of his forrows.
2. It Rings with remorfe for thofe fins which are above the pow-
er of man to revenge- rhofe who command Armies , and by
their greatnefle are fecured from the penalties of the Law , yec
confcience fets their fins in order before their eyes; and thefe as •
fo many armed men charge them thorow, and overwhelms them ;
many inftances there are ; Be/]haz,zar in the midft of his cups
and bravery, how was he invaded by fear and horrour, when b;
faw the hand-writing on the Wall ! the who!eArmy of thePer-
fians could not difcourage his Ipirir -, but when confcience rev ived
his guilt, and the apprehenfions of Gods juftice, he funk under
the burden ; the hand-writing from without was terrible, b:caufe
confcience opened a hand-writing wi:hin. Tiberius the Empe-
rour who was doubly dyed in unnatural lulls and cruelties, could
neither evade nor dmemble the horrors of his mind-, Nero aftex
the batbarous murdering of his mother, was always purfued by
imaginaryDivels,his di(tra£ted fancy reprefenting to him furies and
flames ready to torment him. How . many Tyrants have trembled
on the Throne,when the condemned innocents have rejoyced in
their fufferings 1 from h:nce we may infallibly conclude the con-
fcience of the m-oft powerful finner is under the feeling of a Dei-
ty 5 for if there were 1 o parliaments to be feared but thofe the
Magistrate infl'c-ls in his own Dominions, why are Soveraign Ma-
gistrates thcmfelves under terrors for their vicious a&ions / and
thofe
46
God is. Serm.z*
thofewhoarenotfubje&toany humane Tribunal, why do they
ttith fuch fury refleft upon themfelves for cheir crimes f certainly it
proceeds from hence,that natural confcience dreads rhe fupreme
Judge,feeing nothing is able to ihelter them from his Tribunal,nor
retrain his po.ver when he will take vengeance on them.
In vain doth the Atheiit reply that thefe fears are the produifc of
a common falfe opinion, which is conveyed by education, to wit
that there is a God who is provoked by fin ; and that ignorance in-
creafes thefe terrors, as little children fear bug-bears in the dark ;
for 'tis certain ,
Eirft, That no Art or endeavour can totally free afinner
from thefe terrors, whereas groundleffe fears are prefently fcatte-
redby rcafon-, and this argues there is an inviolable principle in
nature which refpe&s a God. We know there is nothing more
difturbs the fpirkthan fear, and every perfon is an enemy to what
torments him ; hence thefinner labours to conquer confcience ,
that he may freely indulge Jiimfe If in (in; butthisisimpoiTible ;
for confcience is fo eflential, that a foul cannot be a foul without
it, and fo infeparable, that death it felf cannot divorce a man
from it ^ fertre nee fine te nee tecum fotefi ; it can neither dye
with the fmner, nor without him; 'tis true the workings of it are
unequal; as the pulfe doth not always beat alike, but fometimes
more violent, and fometimes more remuTe; fo this fpiritual pulfe
is not always in equal motion; fometimes it beats, fometimes it
intermits, but returns again ; thofe fcomers who run a courfe of
fin without controule, and feem to defpife hell, as a meer noti-
on, yet they are not free from inward gripes; confcience arrefts
them in the Name of that God whom they denyjalthough they are
without faith, they are not without fear ; defperate finners ruffle
it for a time, and drench themfelves in fenfual pleafures,to quench
that fcintllU a*ima} that vital fpark which (nines and fcorches
at once-, but all in vain ; for it happens to them as to Malefactors ,
who for a time drown the apprehenfion of their danger in a Sea of.
drink ^ but when the fumes are evaporated, and they ferioufly
ponder their offences, they tremble in the fearful expectation of
the Axe or Gallows. A finner may conceal his fears from others,
and appear jolly and brave, when confcience flings him with fe-.
cret remorfe ; as a Clock feems to be calme and ftill to the eye;
but
Scrm.a. God is. 47
but 'tis full of fecret motions within ; under a merry countenance
there may taa bleeding heart: To conclude, fo far is a (inner
from being able to quench thefe terrors, that many rimes the
more they are oppofed, the more powerful they grow ; thus ma-
ny who for a time breathed nothing but defiances to confeience
and committed fin with greedinefle, yet confeience hath with
fuch fury returned upon them, that they have run from profanefle
to fuperttition , as fugitive (laves are f orc't back to their Matters
and ferve in the vileft Drudgery , fearing feverc punidi-
ments.
. 2.The beft men who enjoy a fweet calmnefs, and are not difqui-
Cted with the terrors of confeience , they abhor that Doctrine
which difcards the fear of a Deity; fo that thofe who are moft
freed from thefe terrors, believe them to be radicated in nature ,
and grounded upon truth ; and thofe who etfeem them vain, are
meft furioufly tormented with them ; in which refpect the Divine
goodneffe fhines forth in thegreateft luftre towards thofe who love
andfearhim, and his juft ice againft thofe who contemn it; thus
Caligula who was the boldeft Atheittin the world, yet when it
thundred, ran with trembling under his bed, as if God from hea-
ven had fummoned him to judgement ; whereas Socrates y who
was the Heathens Martyr,died wkh the fame tranquility of fpirit
wherein he lived.
3. Tis worthy of ourferious thoughts that thefe terrors of con-
feience are moft dreadful when the (inner approaches death ; the
fenieof guilt which before was fmothered, is then revived ; con-
feience like a deeping Lyon awakes and deftroys at once ; experi-
ence tells us many (inners who have lived in a fenceleffe, dye in a
defperate manner; and from whence doth this proceed bur
from the prelates of a future judgement ! confeience antici-
pates the vengeance of God; then the Alarums are encreaft,
and the norme is more violent; for the foul being fenfible:
of its immortal nature , extends its fears to Eternity , and
trc .bles at him wbo lives for ever , and can punifh for
ever.
4*
God is. Serm. z.
^Argument ;. The confent of Nations agrees in the
belief of a God ; although the Centres did groffdy miftake
the life and eflence of the infinite Deity , imagining him to
be of ibme humane forme and weakneffe, and in this re-
fpe& were without God in the world ; yet they confpired in
the acknowledgement of a Divinity •, the multiplicity of
their falfe gods rtrengthens the Argument > it being clear
they would rather have any God then none; and this belief
cannot be an impofture, becaufe *ris
Firft,Unrverfal ; What Nation fo barbarous as not to worihtp a
God ? certainly that which is common to all men>hath a founda- 1
tion in nature.
Secondly , 'tis perpetual ; falflioods are not long lived;
but the Character and Impreflion of God is indelibly fea-
led upon the fpirits of men. Thus we fee the Univer-
fal Reafon of the World to Determine there is a
God.
2. The Scripture proves there is a God to faith ; PfaL
1 9. David fpeaking of the double manifeftation of God
by his W7orks and his Word , appropriates a converting
power to the Word; this exceeds the difcovery of God in
the Creation , in refpe*& of its clearnefle and efficacy :
Tfalme 138. 2. Thoti haft magnified thy Word above aU
tlj Name. There are more apparent Characters of Gods
Attributes and Perfections in the Scripture , than in the
Book of Nature; in the Creation there is Vefiiginm^ the
foot-print of God; but in the Word there is Imago , his
Image and lively Reprefentation : As the Angels when they
affumed vifible bodies, and appeared unto men; yet by
the brightnefle and Majefty of their appearance, chTcovered
themfelves to be above an humane Original ; fo the Scri-
ptures although conveyed to us in ordinary language and
words, yet by their authority and fanclity evidence their
Divine defcent \ and that there is a holy and tighteous God
from whom they proceed.
There
Serm. 2
God i
is.
There is a vehement Obje&bn ur^ed by A.
thrifts in ail Ages again! I a Divine Providence,
and confequently a^inft Gods Eeing : The af-
flicted ftete of innocency and goodnefle , and
the profperous ftate of oppreflion and wickedneflfe.
Honeft men fufter, whiles the unrighreous and
profane ftfim in the Streames of Profpericy ;
hence they concluded fortune certay aut insert a
mantra 9 hid the charge of thefe fublunary things;
even the holy Prophet btmfelf was liable to this
temptation, P/W.7 3. 9,10, 1 1,12,1 3,i4.hefaw that as
the clean Creatures were facrificed every day,the Tur-
tle and the Lamb, the Emblems of innocency and
charity , whileft the Swine , and other unclean
Creatures were fparedj So good men were har-
raft with troubles , when the wicked were ex-
empted , and this ihook his faith ; but by tntrin?
mto the SanCtuary of Gcdy where he under/load
their end , he comes off with victory-, now for the
removing this Objection , Confider
49
We may hzar the Tragedi-
an thus refenting ic :
Sed cur idem ,
$ui tint* regis fab q:is
vaftt
Voider* mun-di Hbrata fuor
Vhchm 0 bes, hominum ni-
mum
Securm tics} non foBic'tu*
Vfodrjfe fonU, nowjfe main.
Scncc. Hippo!.
Plutarch and State* , and
Cfcer$s have rendred fatif-
fa&ion concerning this me-
thod of the Divine Provi-
dence.
Firft, we are not competent Judges of Gods actions ; we
fee but one half of E^ekjels Vifion ; the Wheels , but not
the eye in the Wheels ; nothing but the Wheels on which
the world feems diforderly to run , not the eye of Providence
which governs them in their moft vertiginous changes .• The
actions of God do not want clearnelfe, but clearing : What
we cannot acquit, is not to be charged on God as unjuftj
the ftick which is ftreight, being in the water' feems croo-
ked , by the refraction of the beams through a double medi-
um ; we fee through fle(h and fpirit , and cannot diftin&ly
judge the ways of God ; but when we are not able to com-
prehend the particular reafons of his difpenfations , yetwemutf
conclude his judgements to be right , as will appear by oi>
ferving
Secondly ,The fufferings of the righteous do not blemifli Gods
jufttce!
H i.God
50 Cod is. Serai. a
i. God always (Hikes an offender, every man being guil-
ty in refpect of his Law. Now though love cannot hate, yet
it may be angry ; and upon this account, where the judge-
ments tf (]od are a great dtep , unfathomable by any finite
underftanding , yet his righuoxfneffe ftandeth Like the high
tJMo;irjtalnSi(as it is in Tfalme 36.) vifible to every eye;
if the meft righteous perfon toll look inward, and weigh bis
own carriage and deferc, he mult necefiarily glor fie the ju-
ftice and bolinetfc of God in all his proceedings.
2. The afflictions of good men are fo far from ftaining
Gods juftice , that they manifeft his mercy ^ for the leaft fin
being a greater evil than the greateft affliction; God ufes tem-
poral erodes to prevent or deftroy fin ; he imbitrers their lives
to wean their affections from the World, and to create in
them ftrong defires after heaven ; as long as the waters of
tribulation are on the earth, fo long they dwell in the Ark;
but when the Land is dry, even the Dove it felf will be wan-
dring, and defile its felf: When they are affii&ed in their out-
ward man , it is that the inward man may be revived ; as
birds are brought to perfection by the ruines of the flieil .• that
is not a real evil which God ufes as an instrument to fave us.
Who will eiteeni that Phyfitian unjutf: , who prevents the
death of h;s Patient by giving a bitter potion?
?. If the Righteous be thus afflicted upon earth , we may
conclude there is a reward in the next World ; if they are
thus £har;jty treated in the way , their Countrey is above ,
where God is their portion and happinefle.
Thirdly,The temporary profperity of the wicked refie&s no dif-
honour uponGods juftice or holineffe;for God meafuresall things
by the Standard of eternity ; athoufand years to him are as one
day. Now we do not charge a Judge with unrightecufnefie ,
if he defer rhc execution of a Malefactor for the day ; the
lo! geft life of a (inner b:ars not that proportion to eternity ;
befides, their reprieve increafes and fecures their mine : they
are as Grapes which hang in the Sun till they are ripe, and
fit
Serin 2. God is. 51
fie for the Wine-pretfe. God fpares them no,v, but wi.l £u-
nifli them for ever; he condemns them to prosperity in this
world, and judges them nor worth hs anger, intending to
potire forth the vials of his wrath on them in thf next.
Fourthly , The. more fober Heathens have concluded from
hence there is a judgement to come; becaufe orherw ie the
beft would be moft miferable , and the ungodly profperous ;
from hence they have inferred , that becaufe all things are
difpene'e in a promt fcuous manner to the juft and unjuft in
this world, therefore there muft be an after-reckoning.
Fifthly,There are many'vifibie examples of the goodntfijand
juftice of God in this World^either in rewarding afflifled innocen-
cy,or puniihing profperous iniquities.He thatfhall read the (lo-
ry of jofeph , and confider that wonderful chain of caufes
managed by the Divine Providence ; how God made ufe of the
treachery of his brethren , not as a fale, but a conveyance;
how by the Prifon he came to the principality,muft conclude there
is a watchful eye which orders all things : And how many in-
ftances are there of Gods fevere, and impartial juftice ? there
is no State or Hiftory but prefents fome examples ; wherein
an exaft proportion in the time, meafure and kind between
the fin and punifhment,ismoft confpicuous •, the unnatural hn of
Sodom was puniuYt with a fupernatural fhowre of fire and brim -
ftone; Pharaoh had made the River guilty of the blood of the He-
brew Infants ;his firft plague is the turning of the River into blood;
j4dembez.ee is juft fo ferved as he did by the feventy Kings ; Jndas
who wanted bowels for his Lord, wanted bowels for himfelf
in life and death ; for he hanged himfelf, and his bowels
gullied out ; and thus the punishment as a hand, points at
the an, and convinces the World of a Deity.
Vfe i. This is juft matter of terror to Atheifts, which are
C 1. Vita.
of three forts j ^ 1. Voto.
£ 3. Jnd'mo^
H 2 Firft,
Ufi
«J2 vOCt K- ocrin.x-
Firft,To thofe who are practical Atheifts z//r*?;in life, who live
down this truth, denying Cod in their lives ^ fad and certain
in is, that many who pretend they, know Cod, yet fo live
they, as if there were no Deity to whom they rriuft give an
account : Such are the iecure,that deep in fin, notwithftand-
ing all Gods thunder ; and if ever fleep were the true image
of deaih, this is the fleep. The fcnfual who are io loft in car-
nal plea iu res , they fcarce remember whether they have a
foul i if at any time confidence begins to murmure , they
relieve their melancholy thoughts with their company and
cups, like S<wl> fending for the Mufick when the evil ipiric
was upon him. The incorrigible, who notwithftand<n«thede-
iignes of Gods mercy to reduce them ; although Providences,
Ordinances confpire to bring them off from their evil ways •,
yet they perfift in their difobedience : Let fuch confider it is
not a loofe and ineffective affent to the being and perfections
of God which will fave them ; God is not glorified by an
una&ive faith 5 nay, th:s will put the moft dreadful accent,
and the moft killing aggravations on their fins ; that believing
there is a God,they dare prefumptuoufly offend him, and pro-
voke the Almighty to jealoufie, as if they were able either to
evade, or to futiain his wrath ; 'tis the greateft prodigy in the
World to believe there is a God, and yet to difobey him j
this renders them inexcufable at the laft.
Secondly, To thofe who are Atheifts votejn defire,J%/.i4. 7 ^
fool ha' h j 'aid in his heart there is no God; the heart is the Fountain
of defires,he wiftSes there were no God;this Atifhem fprings from
the former ; men liv^ as if there were no God,and then wi(h there
were,none;guilt always begets fear,and fear hatred; and that ftrikes
at the beLig of the obje# that is hated ; as Malefactors defire there
were no Law nor Judge, that they might efcape deferved punifh-
ment.Well their defires are as vifible to God as their actions are
to men, and in the day of Revelation there will be a propor-
tion or Wrath anfwerable to the Wickedneflfe of their
hearts.
Thirdly, To thofe who are Atheifts judicio^m opinion; thefe'
low
Serm.2, God
?s.
$3
low running dregs of time afford us many or" thefe Monfters ; for '
many to reconcile their principles with their practices, chat they
may undilturbedly en;oy their lulls, take this as an Opiate potion,
that there is no God ; but this is the moil irrational and impious
blafphemy.
1. Irrational; for the Name of God is written in fo fair a
Character upon this univerfal frame, that even whirft men run
they may read it ; and therefore God never wrought a miracle to
convince Atheifme, becaufe his ordinary works convince it :
Moreover, the notion of a Deity is fo deeply impreft on the
Tables of all mens hearts, that to deny God, is to kill the foul
in the eye, to quench the very principles of common nature, to
leave never a- vital fpark or feed of humanity be4n.de ;
'tis as if an ungracious foul fhould deny he ever had a Fa-
ther. He that does ungod God , does unman him-
felf.
. 2. Tis the mod impious ; 'tis formally Deuamn i
a killing of God as much as in them lies ; but there are no Athe-
ifts in hell, the Divels believe and tremble; he that will ngly
quenches that light which is planted in his bread, he is parting
from that voluntary daikncife to a worfe; like an offender on the
Scaffold, he doth but blinde his eyes to have his head
cut off ; he goes from inward darknelle to utter dark-
neiTe.
Vfe 2.Let us ftablifii our hearts in the belief of Gods Being ; in
the latter times the World is wholly difpofed to Atheifme ; as the Je 3*
Scripture attributes the mine of the Old World to their Atheifme
andProfanefie, fo it foretells the univerfal difeafe of the JaltAge
will be Atheifme and Infidelity. Luke 18. 8. Nevtrthelefi when
the Son of man cometh, fh^U he finde faith on the earth ? it
were impoffible there fhould bz fuch a palpable contradi c~tion be-
tween the lives of men and this fundamental of Reiki on , did
they with affurance and certainty believe it. Tfal. 14. 1. The
fool hath faid In hid' heart there is no Cod; thy are corrupt ^
they have done ab.minable wtrkjy there is none that doth good,
Atheifme.
54 God is. Serm.2.
Atheifmeisthe rcot cf Profaneffe ; moreover,thefpiritual myfle-
riescf Religion, which exceed the flight of reafon, are oppofed
by many upon the account of their Atheifme ; they
queflion the truth of Gods Being, and therefore disbe-
lieve fupernatural Revelatons; let us then treafure up this
truth :
Firft, As the foundation of faith \ for all the truths of 'Religi-
on fpring from this as their common principle ; the watering of
the root will caufe the branches to flourifti ; fo the confirming of
this will render our affent to the doctrine of theGofpel more clear
and ftrong.
Secondly, As thefounta:nof obedience; the true and found
belief of every holy truth always includes a correfpondency in
the believer to the thing.be lieved; and this mult defcend from
the undemanding to the affections, and the convention : Now
the fundamental duties which we are to pay to God, are,Iove,
fear, depen dance and fubmitfion to the \\i;i of his Law,and of his
Providence.
i. Love: He is the fupreme object of love for his excellen-
cies and benefits.?/^/. 5.1 1. Let them alfo thai love thy ^ame
rejoyce ir, thee ; the Name of God imports thofe glorious Attri-
butes whereby he hath-expreft himfelf to us ; ail the excellencies
of the creature meet eminently in him , and all their imperfecti-
ons are removed ; in him there is nothing unlovely ; in worldly
things how refined foever they be,there is an allay of dregs ; the
all that is in them is mixed with corruption ; but in God the ail
that he is, is perfection ; in the moft glorious creature as a crea-
ture, there is all quid it\b\hy fome imperfection, it is not exactly
fitted for the foul; but God is the Adequate and compleat object
of our love. There is fuch an infinite eminency in God, that we
are obliged to a proportionable affection ; the firft and great Com-
mandment is, Matth. 22. 36. Thou /halt love the Lord thy
God with all thy hearty and with all thy ftrength ; all the
kinds' and degrees of our love are due to him; we muftput no
bounds nor limits to it; in him it muft begin, in him it mult end ;
a
Serm.a. Cod is.
a remitter love is a degree of hatred.; we difparage his excelkncks
by the coldneffe of our affections. O had we but eyes to fee his
beauty ,how would all the excellencies of the creatures become a
very Glow-worme that only glitters tn the night !
Moreover,God planted this affection in the nature of man, that
it might be terminated upon himfelf as its centre and treafure, as
our natural faculties are fitted for their feveral objects ; the eye
for colours, the ear for founds, the palate for talis ; folove is fit-
ted for God, that being as the Soveraign which fways all our pow-
ers. Love is called fondus 4nim*s that fers a 1 the wheels in the
clock of the foul a going ; this fets the under fhnding avvork in the
ferious contemplation of the Divine excellencies • it diverts the
thoughts from other things, and fixes them on God; it excites
ftrong defires, and earneft afpirings after him ; it ftirs up zeal,
which is flamma amoris, love in a flame to remove all obilacles
which hinder the moft intimate union with him ; it produces joy,
wh:n the foul repofesits felf in God, and with infinite fvveetnefs
pofieffes him; it caufes the greateft diligence, alacrity, and refo-
lutioninall our ways to pleafe him : for love is ever the fprng
and rule of all our actions ; fuch as itis,fuch likewifevvil 1 they be:
thus we may fee that God (as there is in him a union of all excel-
lencies) challenges the moft intenfe and vehement degree of our
love, he being only fitted for i: ; and that our love being a fuper-
lative afreetion,is only proper to God ; and therefore zo love any
creature without God, or in an equal manner to him, is to Deify
the creature, to place it in the room of God, and fo it renders
us guilty of Idolatry in a fpirituai fenfe. But fuch is the ignorance
of mens minds, and the depravedneffe of their wills, that few
there be who love God ; 'tis true , there may be fomething like
love in natural men to God, grounded upon the perfwafion of his
glorious being, and the goodneffe of his nature, which is not ter-
rible to them ^ but when they confider his mercy is a holy mercy,
and that it is never difpenc't to the prejudice of his juftice,though
theyxannot hate God for his goodnelTe directly, yet they hate
him with it ; for although he is the perfection of beauty and good-
nefle it (elf, yet they being evil, there is no congruky or conve-
niency between God and them ; they love fin, and hate punish-
ment:
55
5*
God k. 6li\\\.2.
ment: Now God as Author Igh , by the molt fir !ct Laws for-
bids fin , and as ultor peccati, mBxAs fevere puniihments ; from
hence it proceeds, the moft lovely and fweec Attributes of God
canrot endear frm to them ; no more than the natural or moral
excellencies of a Judge, the comeltneffe of his perfon, or his
wifdome and knowledge can draw forth the love of a Malefactor
when he is condemned by him.
Moreover, fince the general nature of hn is an eternal contra-
riety to the nature and will of God ; the love of it mull needs ar-
gue the hatred of God; for as the Lord Jefus requires an univer-
sal, chearful and conftant obedience,as the moft clear evidence of
love to him;// joh love me, keep my Commandments ; So the Argu-
ment will be as ftrong to conclude backward, If you keep not
Gods Commandmencs,you hate him; to live in the practice of
known finnes, is a vertual and interpretative hatred of
God.
2. The benefits which God bellows upon us deferve our love.
How great an endearment did he paffe upon us in our Creation?
we might have been admitted into the loweft form of Creatures ,
and have only en;oyed the life of flies or worms; but he made
us little lower than the <iAngelsy and Crowned m vtith glory
and honour y and gave us dominion over all the worlds of his
hands, Pfal. 8. 5. Whereas the reft of the Creatures were the acts
of his power ; the Creation of man was an act of power and f
wifdome; in all the reft there was nothing, but he jpake the wordy
and they were made, Pfal. 148. ^. But in the making of man
there was a confutation about it, Gen, 1. Let us make man ; he
framed our bodies, fo that all the parts confpire for the ornament
andferviceof the whole: Pfal. 139.15. Thine eye did fee my
fub Bancs being y:t imperfett^ and in thy book, were allmy mem-
bers written-^ and therefore LaUant'w faid truly, hominemnon
patrem ejfefed generandi Mini strum ; man is only the inftrument
which the Lord doth ufe for the effecting of his purpofe to raife
the beautiful Fabrickof mans body : Now if we are obliged to
exprelle the deareft love ro our Parents, with how much greater
reafon fhould we love God, who is the fountain of all our beings>
Moreover,
Serm.a, Cod &
He hath breathed into man a ipin'tual , immortal, rario-
. ml foul, which is more worth than the whole World; this
il in tome fort a ipark and ray of Divine brightneffe ; 'cis capable
of Gods Image , 'tis a fin Companion for Angels, to joync
with them in the praifes of God, and enjoy a bleiled eternity with
them. Tis capable of communion with God himfelf , who is
the fountain of life and happindfe. The foul is endowed with
thofe faculties which being terminated upon God, it enjoys an in-
finite and everlaftingbleffedneffe. The undemanding by know-
ledge refts in God as the ftrrt and higheft in genere veri ; "the will
by lovt embraces him as the lad and greateft in g:nerc bsm ; and
{o receives perfection and fatisfa&ion, which is the incommu-
nicable priviledge of the rational foul. Beaftscan onlyconverfe
with drofTy and material objects, they are confined to earthly
things ; but the foul of man may enjoy the poffeflion and fruition
of God, who is the Supreme and Soveraign good. Now this
• faotiid inflame our love to God; he formed our ^bodies, he infpi-
red our fouls. Moreover ,if we confider our lives, we fhali finde
a chain of mercy which reaches from one end to the other of
them.
How many Miracles of Providence do we enjoy in our prefer-
vation ? how many unfeen dangers do we efcape ? how great are
our daily fupplies ? The provisions we receive, do ferve not only
for neceflity?butfor delight ; every day we have the provisions of
^neat and drink not only to cure hunger, and all our third, but to
refre/h the heart, and to make us chearful in our work; every
houre is filled up with the bounties of God : Now what fhall we
render to the Lord for all his benefits ? he defires our love ;
this is the* moft proper return we can make ; for love is of
an opening and expanfive quality calling forth the heart; our
love within fhould break forth to clofe frith Gods love
without; the love of obedience in us, with the love of fa-
vour and bounty in him. Tis a principle of nature deeply im-
planted in the hearts of men , to return love for love ;
nay, the very Beafts are not deficient in this; Efay i. ?.
The Oxe knows his Owner , and the Affe his UW afters Crib :
I Thofe
57
58
God is. Serm,
Thofe Creatures which are of all the moft ftupid and heavy,
refpeft their Feeders, and exprefle dumb figtis of love unto
them. How much more fhouid we love God, who fpreads our
Table, fills our Cup, and caufes his Sun to fhine, and his Rain
to fall on us ? 'Tis an Argument ^ of secret Atheifme in
; the heart,that in the confluence of mercies we enjoy, we do not
look up to the Author of them,as if common mercies were the ef-
fects of Chance, and not of Providence j if a man conftantly
: relieves our warns, we judge it the moft barbarous difingenuity
not to repay love to him ; but God loads us with his benefits every
day^ his wifdome is always bufied to ferve his mercy, and his
mercy to ferve our necetfities, but we are infenfible and unaffect-
ed ; and yet the meaneft mercy as it comes from God hath an ex-
j eellency ttamp't upon it. We fhouid upbraid our fouls for our
coldnefle to God; everywhere we encounter fenfible demonftrati-
ons of his love to us ; in every moment of our lives we have
fome pledges of his goodneffe. Let us light our Torch at this
Mountain of fire •, let the renewed act of his bounty conftrain us
to love him-, we fhouid love him for his excellency, though we
had no benefit by him ; nay, though he hated us, we are bound
to love him as he is truly amiable in himfelf 5 how rftuch more.
when he draws us with the cords of a man, with bands of love?
vvhofoever requites the love of God with hatred, (as every im-
penitent hnner doth ) puts off the nature of man,and degenerates
into a Divel.
O
2. Fear ; this is that eternal refpecl which is due to our Crea-
tor ; an humble reverence we owe to him, as he is infinitely above
us; the holy Angels cover their faces when they have the cleared
views of his glory: Ffaj6.iy2^.The L rd is refrefentcd as- fit-
ting on a 7 krone y and the-Sir*\hims flood about, each having
fix wlngs\ with twain he covered his face-, and with'' twain his
fee t^ and with twain did he flee ; and one cryed to another yHoh
holy y holy Lord of 11 oils , . the whole earth Is full of his a lory :
The .Aqgdsarepuieand innocent Creatures ; they fear not Ins
angry juliice, but they adore his excellencies and perfag*
.ons; his is a drad, when a moft Serene Majefty.. Penal
fear
Serm.2. God is. 59
fear u inconfiftent with che joys of heaven, but rhe fear of ad-
miration is perfected there -, and in this ibnfe the far of God
i'whcs for every Pfal. 19. 9. In all our addrefles to him we
lhouldcompofe our fpirits^by the awful appre'-ientionof thatinii-
nice diftance which is between God and us.Ecc/ef 5.2. Let not thine
he Art be hafiy to utter any thing before God; for God is inhea-
, and than upon earth ; the greateftdiftance in nature is but an
imperfect difco very how much we are beneath God 5 'tis the ef-
fect of grace to reprefent the Divine being and glory fo to the
foul, that in the moft focial duties it may have imprefllons of fear-y
Pfal. 2. II. Serve the Lord with fear, and re Joyce with trem-
bling. We fhould fear his greatneffe and power, in vvhofe hands
our life and breath, and all our waves are; the fear of God ha-
ving its actual force upon the foul, is operative and inftrumental
to holy walking , from whence the fear of God is taken in Scri-
pture for the whole duty of man, it being an introduction to
it. The fear of Gody and keeping his Commandments are joined
together, Ecclef. 12. 13. This is the Trepofuu which governs
our actions according to Gods will; this is a watchful Centinel
againft the moftpleafant temptations , it kills delight in (in, (by
which the integrity of moft men is loll ; ) for delight cannot
dwell with \Jear ; this is the guard and fecurity of the foul in the
days of trouble ; the fear of god countermines the fear of
men; this cuts off bafe and unworthy complyings ; therefore
the Lord brings this as an antidote againft the bafe fear of men;
*Jfa, f I. 12, 1 3. Who art thou, that thou fbouldeft be afraid of a
man that (ball dye, and of the fon of man, that Jhall be made
as graft ? And forgettefi the Lord thy Cfttakery that fireteheth
forth the Heavens, and laid the foundations of the Earth ? Th'.s
exalts a Chriftian above humane frailty, and makes him defpife
the threatnings of the world,whereby many are terrified from the:'
conftancy. It is the moft unreafonable thing to be Cowards to
men, and fear/eft of God. Men have but a finite power, and fo
they cannot do that hurt they would ^ and they are under the Di-
vine Providence, and therefore are difabled from doing that
hurt, which otherwife they could do ; but the power of God is
abfolute and unconfined ; therefore our Saviour prefles with vehe-
mency upon his Difciples, CMmh. 10. 28. Fear w'ti them which
I 2 kid
6o God is. Serm.a.
kill the body> but are not able to kill the foul ; but rather fear
him who is &bL to dtfiroy b&th bedy arid foul in hell : He lives foe
ever, and can punifh for ever ; therefore when duty and life can-
not ftand together, he that flies the danger by delivering up his
foul j exchanges the pain of a moment for the torments of Eterni-
Xtaptorarm, ■**■ ** ^^ upbraids the folly of fuch ; Thy
WMQcbemm;time7itCm- fear th: Fnfon , but they fear not HeU ; they^
datum Tempoulcm, mi pec- fear temporal torment, but they fear not the yarns of
nas ignis tterni ; timeitt unburn: h able fire) they fear the firft^but not the f frond
modicum mori, non tewmm ^eaf^t
moYK
3. Dep-ndanc?, in refpecl of hisal-fufficiency to fupply our
wants ; andOmnipotency to fecure us from dangers
Firft, his al-fufficiency can fupply our wants ^ he is the Sun,
FountainandMineof all that is good • from hence the Prophet
glories in God, Habbal&u^ 3. 17, 18. ^Although the fig-.ree
(ball not b 'offome, neither fhalt fruit be in the Vines ; the labour
of the Olives fhaU fail, and the fields (hall yield no meat ; the
Flock^fhall be cut off from the fold, and there fhaJl be no herd in
the flails ; yet I will r Joyce in the Lvd, 1 will joy in the God
of my falvation. He exprefles not only things for delight, as the
fruit of the Vine and fig-tree, but things for neceffity , as the
meat of the field, and the pekj of the flail, and the utter failing
of thefe together ; for other wife the want of one might befup-
plied by the enjoyment of another. Now in the abfolute loffe of *
thefe fupports and comforts of life, the Prophet faw all things in
God •, want of all outward things is infinitely recompenc't in the
pa:fence of God : The Sun needs not the glimmering light of the
Stars to make day ; God without: the afififtance of the Creatures
can make us really happy ; in the enjoying of him we have all
things, and that to the greateft advantage. The things of this
woild deceive our expectations, and draw forth our corruptions;
but in God we enjoy them more refinedly,and more fatisfyingly ,
the dregs of fin and forrow being removed; by porTefTing God
there is no burden which we are not able to bear, but he takes
kaway, our wants, weakneffe and fufferinss ; and there is no
excellency of his which we are able to en;^y, but he conveys
to
Serm.9« God i*. 6r
tou?, his grace, his glory. There is true riches in his favour,
true honour in his approbation, true pleafure in his peace.
He is the treafure and triumph of the foul. Lam. 3. 24. The
Lord is my portion, faith my foul, therefore will I hope in him :
He is fuch a portion, that all temporal erodes cannot hinder its in-
fluence on us, and his influxive pre fence makes heaven ; he is a
portion that cannot be loft, he infeparably abides with the
foul.
The real belief and application of this will keep a Saint in Cl"\™uridm .
an holy independency on earthly things ;_ the flames which fhall ^tfi^Jm^
burn the World, cannot touch his portion ; he may ftand upon lis habere d: tma
ruines, and fay, / haze loft nothing. mole per den-
dum.
Moreover., this will keep the foul upright in the courfe of obe-
clience;for all the exorbitancies and fwervings from the Rule pro-
ceeds from the apprehenfions of fome particular good in the
Creature, which draws men afide. Thofe who want the light of
faith ( which difcovers Gods al-fufficiency ) only admire prefenc
and fenfible things; and to obtain thefe, they depart from God;
but the more eagerly they feek after thefe temporal good things,
the further they run from the Fountain of goxineffe, which alone
can fweeten the beft things we enjoy-, and counterbalance their
abfence; the Creatures are but of a limited benignity, the ne-
ceflity of their number proves the meannefs of their value;but one
God anfwers all, he is an infinite and i n defective good -, he is
for all the powers of foul and body, to hold them in their pleafan c
exercife, ar.d to give them reft ; he is alone able to impart happi-
nefle , and to preferve that happineffe he imparts.
Secondly, his Omnipotency can fecure us from dangers. The
Creation is a ftand;ng Monument of his Almighty Power; for
what but Omnipotency could out of nothing produce the beautiful
Fabrkkof heaven and earth ,*■ man cannot work without mate-
rial?, b;-t Cod doth; and that which exalts his power, is, that he
made i: l y his Word •, he [fake the Word, vnd they were made ,
faith the Palmift, Pfal. 33.9. There went no greater pains to the
Worlds Creation, than Gods command.
Moreover to
6z God is. Serm.2.
Moreover, the World is preferved from perifhing by the pow-
er of its Maker. Certainly, withouc the fupportof his mighty
hand, the World had long before this time relapfed to its primi-
tive nothing: Many inftanceswe have of his power , in thofe
miraculous deliverances which he hath (hewn to his people in their
extrernity ; fometimes by fufpcnfionof the Works of Nature ; his
dividing the %^ed Sea, and making it a$ a (did F/all, that the
J fr 'aclhcs might have a fecure fajfage \ his floffjng the Snn in
its courfe, that Jo(l:ua might have time to deflroy his enemies \
his fufp ending the nature of the fire, that it migh: not fo much as
ftnge the garments of the three Hebrews ! his jhutting. the motth
of the devouring Lyons, and r turning 'Daniel in fa^ety from
that dreadful Den ! A nd are not all thefe, and many others of
this kind, not only the pregnant teftimoives of his love, but the
everlafting Characters of his Omnipotency.Moreover,that which
exprefles the power of God with as great a luftre,is the turning of
the hearts of many cruel enemies from their intended rage to
favour his people ; thus did he change the heart of Efau, who had
refel-yed the death oc his brother \ that inftead of killing him ,
he expreft thegreateft tendernefle, and the moft endearing affecti-
ons to him \ thus did he fo fvvay the hearts of the Egyptians to-
wards the opprefled Ifraelites, that inftead oi fe curing them un-
der bondage, they encouraged their departure^ by enriching them
rnih jewels of five.- and of goldJExod. 11.35. Now our duty is
to glorifie this power of God, by placing our truft on him. Pfal.
121.2) 3. My help coi.es fom the Lord ^ who made the hea-
vens and the earth ; he will not fuffer thy foot to be moved ; by
deperidance on God the foul is compofed in the midft of the moft
apparent dangers •, as the upper Region of the Aire is calme and
ferene , whatever (lormes are here below •> thus David
express the fame courage in all Eftates ; when he was retired into
a Cave to fhelter himfelf from trie fury of Sauljwt fungthe %j.PfaL
which he then compofed -, My heart is fixed, q God^ ?ny heart
Pfal. 57. 7> is fixed, I will fing and give praife ; and afterwards when he
triumphed over Hadade^er the King of Ztbah, he com-
pofed the hundred and eighth Pfalme, and fung the fame words :
Pfal. 10S. 1. O God, my heart is fixed, I wiH fing and give praife ; faith
taught him the fame fong in the Cave, and on the Throne; in
all
i>cnii.2« yjoa w.
*?
all our exigencies we inou Id apply the power of God ; th>caufe
of our perplexing fears, is our low apprehenfion of Gods power*
and therefore when we are furrounded with difficulties and dan-
gers, then we are furprifed with terror and difpondency ; whereas
when there are vifible means to refcue us, we \ik up our' heads
but our duty is in the greateft extremities to glorifie his power, and
ro refer our felves to his goodnefle ,• and though we cannon be'eer-
tain that God will by miracles refcue us frorrf dangers, as he did
many of his people in former Ages ; yet we are fure he will fo a-
bate the power and force of the moft injurious enemies, as they
(hall not conquer the patience, r.or break the hope of his people.
4.\Ve owe perfect obedience to Gods will; z^.Subje&ion to his
Commands,and fubmiflion to his Providence, i. Subjection to his
Commands. As he is the firft caufe>fo he is the Supreme Lord ; he
that gave us life,muft give us law .• God hath an abfolute title to our
fervice as Creator; this made the Pfalmiftdehre the knowledge p£
Gods Commandments in order to his obe die nee. Pfa I. 1 19.7° Tin
hands have made me ; and fafhioncd m: , give me Under-
standing, that I may learn thy Commandments ; he may learn
this from the univerfal obedience of a'l creatures,thofe which are
without reafon, fenfeorlife, inviolably obferve his commands.
Efay 48. 13. Mine hand hath laid the feundations of the earth
and my right hand hath jpand the heavens, when I call to them
they stand ftp together, as prepared to execute his commands.
The inferable parts of the World are fo compliant with his wilL
as to contradict their proper natures to ferve his cjory; fire ^
fcends riom heaven at his command ; the fluid Sea Rands up as a
folid wall in obedience to him ; this upbraids cur Degeneration
and Apoftafie, that we who are moft indebted to the goodneffe oi
our Creator, ihould prove difloyal and rebellious , when the infe-
riour creatures with one confent ferve and dorifie him.
L.iftly, we owe fubmitfion-to the will of his Providence; there
isnofhadowof exception can be formed agiinft his Sovereii;i ty-.
he. may do by right whatever he can do by power, therefore we
fhouldacquiefce in his difpenfations ; this confederation filenc't
David;
H
Uocl n. ocrni. i
Davids pfal. Z9'9' 1 ^^ mJ toyiguey and fiid nothing, bee ati 'fe
thoti didfi it ; as the prefence of a grave perfon in authority qui-
ets a difordered multitude-, fo the appreheniion of Gods fupremacy
compofes our riotous thoughts and paifions 5 ur-quietneffe of fpi- ■
rit in troubles, {prints from the ignorance of God , and of our
felves; by impatience we cite God before our Tribunal, and do
as it were ufurp his Throne; we fet up an a- improvidence, as if
hiswifdomeftiouldbetaughtby out- folly ; and fometimes in af-
flictions we eye the next caufe, but do nor look upward to the So-
veraign Difpofer of all things, Ike Balaam, who ftrmkjhe Ajfc,
but did not fee the Angel which oppoftd him ; th..s from a bru-
tifh imagination we regard the viable inftrument of our trouble,but
confider not the Providence of God in all 5 from hence it is that
ourfpiritsarefullof unquiet agitations; we live continually upon
felf-created Racks : Now the humble acknowledgement of Gods
hand, and thelubmittngof our felves to his will, as it glorifies
God, foit gives eafe to us^ as there is the greateft equity, fo
policy in our willing ftooping to \\vxi.Rom.l 4.11. Asl live faith the
Lord y every k$?e (hall bow to me, and every tongue fhall confefita
GW;he engages his life and honor for thisdf there is not a volunta-
ry, there muft be a violent fubje&ion ;o him > the wilful man ne-
■ ver wants woe ; the fpring of our daily milery, as well as our fins
is, oppoiition to Gods will; but the chearful refignation to his
Providence, what a bleifed pill of reft is this to the foul? what a
Sabbath from all thofe finful and penal difturbances which difcom-
pofe our fpirits ; 'tis a lower heaven •, for as in the ftate of glory
there is an unchangeable agreement between the will of the Cre-
ator and the crearure, fo according to the fame meafure and de-
gree wherein we conform our wills to Gods , we proportion ably
enjoy the holineffe and blefledneffe of that ftate,
TH E
J? Ql^Mv
6
T HB
TRINITY
Proved by
Scripture.
i John 5.7.
For there are three that bear record in heaven ,
the Father^ the Word, and the Holy Ohofl, and
thefe three are one.
•^jf N the fifth verfe of this Chapter, the Apoftle
had laid this down as an Article of faith, that
the Lord Yfus Chrifl is the Sonne of God.
who is he that ovcrcometh the world , but he
that belie vet h that ]efus is the Sonne of God : l JoIln S* S*
Now for the proof of fo glorious a truth, the
Apcivle produces fix witnetles, and ranks them
into two orders, fome bear record in heaven, and fome bear wic-
nefie on earth ; fome bear witnefle on earth, as ver. 8. of this Vcr* **
Chapter. There are three that bear witnefie on earthy the Spirit
an i the water , and the blood, and theje three agree in one ;
and fome bear record in heaven, in the words of my Text : There
K arc
6 5 ?he Trinity proved by Scripture. Scrm. },
are three that bear record in heav:ny the Fat her , the Word, and
the Ho1) Ghoft, and thefe three are one.
In th; words you may take nonce of thefe particulars.
i. The number of the heavenly witnefles, or the number of
thofe witneffes that bear record in heaven, viz* three.
2. Their dignity or excellency, they are in heaven.
%. Their a&> they bear record.
4. The names of the witnefles, the Father •, tie Word, and the
- Holy Gbofi.
5. Their unity, an 1 thefe three are one.
I would obferve from the context,
Obf r ' 'That it u mt an eafie matter t) bdieve that the Lord Jeftts Chrifi
is the Sonne of God : Whence is it elfe that the Apoftle fo often
urges this point in this EpihMe f whence is it elfe, that whereas it
is fufficient for any truth to be co* firmed by the mouth of two or
three witnefles ? here are no leffe than fix witneffes produced to
prove th it the Lord J fm is the Sonne of God; three heavenly,
and threeearthly ; and indeed who can declare the great myflery
of. the eternal generation of the Son of God.* I will give five
wonders in five words.
1. God the Father communicates the while divine e pence unto
the Sonne, and yet hath the whole divine effence in htm f elf : tf
God communicates h<s effence, it muft be his whole effence *, for
that which is infinite, cannot admit of any divifi on, partition, or
diminution ; yet methir.ks,we have a faint refemblance of this here
below. 'Tis not with things of afpi itual nature, as with things
of a corporeal ; fpirirual things may be communicated without
being leffened or divided; viz,, when I m k- a man know that
which I know, my .knowledge is ftill the fame, and nothing di-
minifned ; and upon rhis account, whe he" hat Argument a ainft
the trddnftien of befoul, thai if the fo I of the Father be rror
dvced, thv Fitber i- lcfr oi 1-le1 e b.cog-nt, Heave to the i;d;-
ment of the learned: Tis to be granted, hat to communicate
the notion is one tbiog, and thefacult) is another, bu both are
things of a fpiritual n uure.
{ 2. God tie F c.the , and Go] the Stone are one eff.-ce, an \ yet
though the Vathr b gets tie So ne , tie Some do.h not b get
kfmftlf: TheFa h:ranhh:So- n are one Cod, yet the Lord
Ijcjns is the S^nne of v^od, under that noticfl,as God is a Father,
1 and
Scrm. 3. The Trinity proved by Scripture. 6 j
and not the Sonne of God,under the notion as God is a Sonne,and
Co not he Sonne of him felf.
2. GoX the Father b gtuth (jod the Smnr, and yet the F ther
is not elder than the Sonne, nor the Sonne younger than the Fa-
ther ; he rhat begetteth, lanotTntirne before him that is begot-
ten; if God was a Father from eyerlaftng, then Chrilt was a
Sonne from everlailin.,; for r L>ta f nt fm4 natura% an eternal
Father muft have an eternal Sonne.
4. The Father beget; the Sonne, yet the Sonne is not inf.ri.ur
to the Father, nor the Fathe; fuper'our to tie Sonne : The Lord
JefusCbrift: being in he fo m? of Gsd, thought it no robbery to
be equal with <jod; U was h\s right, and therefore ic was no rob-
bery ; as he is coeternal , fo he is coequal with the
Father.
r. j he Father begets the Sonne , yd the Sonne hath the
fane numerical nature with 1 1. e Father, and the Father the fame
numerical nature w'th the Sonne; an earthly foime hath the fame
fpecifical nature with his Father, but then though it be the fame in
reardof kinde, yet it differs in regard of number; but God the
Father, and God the Sonne have the fame individual numerical
nature.
Let me entreat you that you would attend unto the record and ^
telUmony that is given by t hofe v^ icnelTes; and for your encourage-
ment confider the difference between thefe heavenly witnefles in
the Text, and earthly wi nefles, and fo I iliall proceed to that
which I mainly intend.
1. On earth; there may be fome n*m.le or one witneflejbut here
arenokflethan thre%
2.EarthJy>witneffes are fuch as are lyable to exceptioi^but thefe
^re in heaven beyond all exception.
3. As for earthly witneffes, it may come to paffo that their
names may not be known , thefe here are named ; the Father, tie
Wo d, and the Holy Ghofl.
4. Earthly witnefles, when they are produced, either may be
f.knt, or it may bebearfalfe witndle, but thefe bear record, and
th-ir record is true.
5. Earthly witneffes may not agree in their vvitreife, as the wit-
nefles brought againftChritt ; but thereisafweec cor.fent and a-
preementamongft thefe witneffes for thefe three m e one.
K 2 <5. Whereas
68 tht Trinity proved by Scripture. Serm.3.
6. Whereas Earthly witneffes, although they may be one in re-
gard of confent, yet they are nor one in regard of effence ; every
man hath one particular individual effence of his own, but thefe
are one in regardof effence : Now pray mark this,for if it be fo ,
then the Father is God, the Son God, and theHoly Ghoft God.
And therefore the Socinian, who denies the Deiry of the Word,
and of the Holy Ghoft, will perfwade you to believe that thefe
words are to be expounded thus, tl.efc three are one ; that is, fayes
he, thefe three agree in one; but that this is not the meaning of
. . the phrafe, appears by the variation of it in the next verfe; the
£ci?t* vvordsare, There are three that btar wimejfe on earthy the Spi-
rit, the water, and the blood, and thefe three agree in one: Now
if both phrafes note unity in confent, here is an occafion of of-
fence, and falling adminiftred by the variation of them in thefe
two verfes ; why is it not faid the Father, the Word, and the
Holy Ghoft agree in one , as well as the Spirit, water and
blood.
And fuppofe we fhould grant that the oneneffe fpoken of in the
Text is to be expounded of confent in will and agreement, yet it
would prove the Godhead both of the fSSJi*^ and Spirit; for in
free Agents, where there is the fame will, there is the fame na-
ture, /indeed with men it is the fame fpecihcal nature, not nume-
rical j^Seeatife there is but one God only, therefore here it
muft be the fame numerical nature.
Qbfcrv. The dottrine I would fpeak more fully to, is the doBnne of
the Trinity, or that there are three per fens in the divine
effence.
Inth.profecutionof this point, I fhall (by Gods affiftance)
obferve this method.
1. I {Hall ipeak fomething to the notion of a Divine
perfon.
2. I fhall fhew you that thefe are 1 hree perfons in the Divine
effence.
3„ I fhall fpeak fomething to the diltindtion of thofe
perfo s.
4. I fhat] fpeak to rhe order of thefe perfons.
5. I fhall enquire whe her tb/c myilery of the Trinity may
fee foimd out by the light of nuure.
tf.. The life and Application.
I. I
Serm. 3 . The Trinity proved by Sciptme. 69
1. I fhall fpeak fomething ro the notion of a divine perfon ;
what a divine perfon is , or wherein it confifts.
RefoL 1. Negatively, adivin: perfon in them-ecijfe l notion
of it, is not a being or fingularis fabftantidrfApna^ %f mttura
fingxUrU cl re dlftinguhur 1 there is a clear difference between
perfon and nature, as you may perceive by thefe following con/i-
derations.
1. Our Lord ]efus Ch'^fl afiiimed the nature of man, and yet
not the perfon of man.
2. Thofe things which may really be feparated are not the fame;
but that perfonalitymaybefeparatedfroin nature, appears by the
foregoing inttance.
3. It a perfon wereabeing, it muft either befinire or infinite;
if finite, then fomething finite would be in God; ifinfinite,then
there would be three infinites in God , or which is all one ,
there would be three Gods ; now Deum trimm ajferimusy cDe-
um htftu 1 m negamus.
2. 'Tofnively ; aperfonis modusrei, the manner of a being;
and a divine perfon is modus divine ejfentia, the divine effence
modificated, or the divine eilences confidered three manner of
wayes ; for h fiance , confider the divine efience as the fountain
or principle of deity , foitis the firft perfon ; confider it as
ftreaming forth from the Father, fo it is the fecond perfon ; con-
fider it as breathed forth by Father and Son , and fo it is the third
perfon.
I Cud before that the Father is the fountain or principle of de-
ity; now this muft warily be under! tood ; I do not fay, the Fa-
ther is the caufe of deity , but the principle ; there is a wide dif-
ference between p incifium & caufam, a principle and a caufe.
Omnu caHja tft pr m iplum , fed omne principum non efl cmtfn ;
the caufe of a thi g may be called its beginning, but the be-
ginning of a thing i.not neceffarily its caufe; the beginning of
aline, is i o^ he caufe of if.
But co return , where we were, a divine perfon is modus divi-
ka effenttv , the divine eflence modificated, the divine eflence
co: fidered three manner of wayes ; now the manner of a thing
is neither ens,- nor nit il ; it is neither a thing, nor yet nothing;
fo" H-ance, the folding of my hands , is not ens> for then I
fiiould be a Creatour, and make fomething ; nor is it plainly no-
K3 thing,.
7o Ibe Trinity proved by Scripture. Serm. 3 ■
thing ; for there is difference between my hands folded, and my
hands expanded.
Now we ufe the word perfon , tacaufe it notes the fubfiftence
of the molt excellent kind of being, and hath more in it than
fubfiftence haih ; we fay a bead: doth fublitl, but it is abfurd to
Qiy a beatt hath perfonality ; becaufe a perfon notes an ur.der-
HcB.i.j. (landing fubfiftent ; befides, the word perlon is attributed to
God in the Sctipture; in the Efiftls to the Hebrews^ you finde
thefe words made ufe of by the Apoftle concerning Chrift ;
tf e'br/ghtnejje of his glory , and the exfrejfe Im*ge of his
perfon.
2. lam tolliew you that there are three perfonsinthe di-
vine eifcnce, and that from Scriptures, both in the Old Tefta-
mei.t, and in the New.
1. By Scriptures in the Old Teftament; to that purpofe,take in-
to your thou^hs thefe particulars.
1. A plurality of perfois may be proved by that Scripture , gen.
Gen.i.i& 1. ^6. where God fp.aks of himfelf in the plural number; Let
us make man in our Image ; this nores more perfons in the
Godhead than one ; 'tis true, fomething is urged by way of Ob-
jeSion.
Obtett 1. Godfpeaks byway of Jfoflro^he unto* he Angels,
that they fhouid bear witnefleofthe works of Creation ; it is u-
fualin Scripture, for God toipeak to the creatures; as in the
Ifa 1.3. Prophecy of Jfalah ; Hear oh heavens^ and give ear oh earthy fer
the Lord hath (poke?;,
RefoL 1. Although Co^ is fometimes brought in in the Scri-
pture fpeaking unto the creature , yet it is impotflble that
this Scripture fhouid be expounded after this manner;
For,
1 Thofc unto whom God fpeaks, were companions wi h him
in the work of Creation ; Let us mcke man after, otr Image \
row God did not m?ke ufe of Angels as inslrumcnts in - the
v\ork of Creation , not indeed cot Id he fo doe ;
For,
t. Every" instrument mult have fub;e£l matter to work up-
on ; but Creation doth nor prefuppofe a fubjeft , but
mak" ir.
2. Every infirnment muft have time to work in , but Creation
is
Ser m } . The Trinity proved by Scripture. 7 1
is in an inftant ; and therefore when we read that God created
the world by ]efn4 Chrisl , asin the EpiiiJe to the Hehetvs; by Heb,i.».
whom (fpeaking ofChrift) be made the world ; this parricle/w,
or by > nonefl noramflrnmenti , fed not a or dims , notes not 'in-
itrumentality , but the order amongft the divine perfons ; for as
there is an order in regard of themfelves , fo in regard of their
operations; operari feqmtur efie; and hence it is , that althou^i
we read that God the Father made the world by ]efns Chrlfl ,
yet we do not read that Jsfiss Cl.rift made the world by the
Father.
2. God fpeaketh unto thofe perfons, after whofe image man
was to be made ; Let us make man after our ima^e ; now man
was not to be made after the image of Angels, but the image of
Godhimfelf.
Ob eft. 2. God (peaks more magnatum , or more fnncipinm,
after the manner of great ones , who fpeak in the plural
nun. be r.
TZ^'ol. i. If God fpeaks more magnatum^ af:er the manner of
great ones, why dorh he not alwayes, or at leatt frequently
fpeak after this manner ? you will find God fpeaking in Scri-
pture for the. molt part in the lingular number ; even in; his very
book of Genefs , hehold> I even I ao bring a flood of waters upon q
the earth. Behold, J even I eftablifh my Covenant with yon. Fear Gen.Q.'«.7*
no* Abraham (faith God) I am thy fhleld, and thy exceeding Gen. ij\.
great reward ; and elfewhere, I am the Almigh:y God, walkjbefore Gen. 17 1.
me, and be thou perfect.
2. If God fpeaks in the plural number after the manner of
great ones , then certainly he would fpeak after this manner ,when
he difcovers moft of his royalty , and power , a d Ma;efty , as
he did at the giving of the Law on Mount Sinai; and yet there
be fpeaks in thefingular number \Exod. 20 2. lam the Lord thy ExocJ-i°- ».
God, which have i rough thee out of tie L^t.d of £gy}t , out of the
ho'if of bmdage.
3. Ti^likdythe Princes did ar firftfpeak in the plural num-
ber, not to note their power and greatneffe , but their modelty
andwanerfe; that it was not their deii-nto rule according to
will , b;t according to couniel^ that rhey were willing to ad-
vif with others , and to be gui ted by others ; The wifett Kings
on earth wdl have their counfel, and it is no max than
nccdsi
7 * The Trinity proved by Scripture. Serm. j,
needs; plus videntoculi , ^w <W^, many eyes fee more than
Bph.i.u. one eye; but Gods Counfelishis Will; who worksth all things
after the co mfcl of his own Will. Nirindee I is it tafeor fie foe
any to govern arbitrarily, or purely by will, bat he whofe Will
is his counfel, k is fo far from needing a rule , Jiat it is the on-
ly Rule.
2. As a plurality of perfons, foa Trinity of perfons may bs
Ila.ft. 7> >9> proved out of the old Teltement ; I (hall mention, and only
°* mention for brieviry fake, one place in the Prophecy of lfaiahy
in thefeventh ver[e you have mention madfeof '-yfavahy or e
Lord; in the ninth vgrfc of ]efus Thrift called the.An-d of
his prefence ; in the tenth verfij of the faly Sp >r ; bat they
rebelled, ard vexed his holy Spirit.
2. You have this doctrine more clearly delivered in the new
TeHament , as will appear by feveral inftances.
■ Mx.*.i63i?> l* At thzBaftjtxe of Chritt, the Trinity of perfons were
clearly discovered ; you may read the hulory; And ]efns when
he was b,ptlz.ed, wert Hp strait way out of the wtte , and lo the
heavens were opened nnto him ^ and he few the Spirit of God def»
tending like a dove, and lighting upon him, and io a voyce from
heaven, faying^ This is my beloved Son^ in whom I am w:ll pleaded %
Confider here,
1. We have three names given feverally and particularly to
three perfons.
1. He who fpake with a voice from heaven was the Fa-
ther.
2. He who was Baptized in Jordan, is called the Son.
3. He who defcendedin the ihape of a Dove, is called the Spi-
rit of God.
2. There were three outward Hgnes or fymboles by which thofe
three perfons did manifeft ihemielves.
1. The Fathe: by an audible voice; the Word in heaven, is
borne witneffe to by a word from heaven.
2. The Son in the humane nature,
3. The holy Ghoit in the {"hape of a Dove.
3. Theyaredefcribedby threediltinil action*.
1. The one cries by a voice from heaven , This is my well-
beloved Sonne, hea>ehim; this could not be the voice of the
Sonne, for then he would be Sonne to himfelf; nor can this
be
Scrm.^. The trinity proved by Scripture. 73
be attributed unto the Spirit, fir then fefas would have beenthe
fon of the Spirir.
2. The fecond,af:er his Baptifme, prayes; hukt 3.%i.Jtcme -
topafs, thatjefu being baptize i , and fraying*, the heaven wai
opened,
5. The thirddefcendedinthefhapeofa dove, and reftedupon
Jefiit Chrift.
Novvtoclofe this particular , why might it not be faid, that:
the Father was baptized in Jordan as well as the Sonne ? or thac
the Father defcended inthefhape of a dove, as well as the Spi-
rit ; or that the Sonne did all this, fpeak with a voice from hea-
ven, and was baptized in Jordan, and defcended in the fhape of a
dove; if this were rot a truth, that there are three perfons n
the divine effe nee ? hence the primitive Chriilians ufed to fay
unto anyone that doubted of xhzTriiity, abi ad Jordanem
& videbis , go to Jordan , and you will fee a 7>/*
nity.
2. This doctrine may be proved from the inftitution of the
Ordinance of Baptifme; Go ye therefore and teach all Nations,
baptizing them in the Name of the Father, and of the Sonne, andMax*i%\ i$«
of the TiohGhoft; and indeed , no wonder if God difcovered
himfelf to be three perfons , and one God at Chrifts Baptifme,
when the name of the bleffed Trinity, is as it were in faire and
legible Characters , writ upon the forehead of the Ordinance of
Baptifme its felf ; Baptifme its felf , is as it were, baptized in
the Name of the Father, Sonne, and holy Ghosl ', now thefe I
call the words of intticution ; for although you have not here the
firft inftitution of Baptilme, John the Baptifl, who was called
fo from this very Ordinance , adminiftring this Sacrament , and
the Difciples queftionlefle from the Command of Chrift himfdf;
the Evangelic John tells US, that Jefui himfelf baptized not, bnt]^--
his Difciples ; yet here you have a folemn command for bap-
tifme, and the forme of the adminiftration thereof unto all ge-
nerations.
And here confider,
1 . Chrirt commands them to baptize, not in the names , but in
the Name of the Father, Son, and holy Gkofi ; if you confider
themperfo^aly, fo they have three names, Father, Son, and
holy Ghoft ; if effentially , then but one name ; imm r.omem ,
L una
74 the Trinity proved by Scripture. Serm,3#
una deltas, one God, one deity • and I obferve farther , that
which way foeverwe expound this phrafe in the name, either
calling upon the name of the Father, Son, and holy Ghoft (as
fbmc;ori« the name, by the authority, or at the appointment of
God the Father, Son, and holy Ghoft ( as others) or in the
narne^ viz. for the fervice, honour, and glory of God the Father,
Son, and holy Ghoft ( as a third fort ) you muft either make thefe
to be three Gods, or elfe <hree perfons in the Godhead; for
who is the object of our prayers but God ? who hath authority
to appoint Ordinances for his Church but God ? whom are we
to ferve and worfhip but God alone I Thou jhalt worjhip
Mac.* to. ^ Lord t^ God . and kim cnly ^a[t th0„frrvet
2. They were to baptize, not in the name of the Father by the
Son, or by the Spirit; but in the name of the Father, Sonne,
and Spirit , which notes the equality of the three per-
fons.
3. Father, Son, and holy Ghoft , arefojoyned together, that
we are no leffe baptized in the name of the Sonne, and of the
Spirit, than of the Father; and therefore their deity is the fame,
their power and authority the fame.
4. An Article is thrice prefixed , andradded to every one,
baptiz,ate in nomine <& m^U^ t* t/s, 7 »-<*;/« mw/umsy that Fa-
ther , that Son, that holy Ghoft; that Father whole voice you
have heard from heaven ; that Some , whom as yet you fee in
the humane nature; that holy Ghoft, whom you have feen
descending upon me in the fhape of a Dove ; Surely
the repetition of this Article , doth nor want its fm-
guiar Emphafis , that Father , that Sonne , and that foly
Ghoft.
3. This doctrine may yet further be cleared from that fay-
Thoh i# ingofour Saviour; I will -pray the Father, and he (hall give yon
another C o?i>f 01 fr\ hence is plainly proved the perfonality of the
Holy Ghoft, he is called anoth.r C omfoyivr : now he who is di-
ftinguifhed from the Father and the Sonne, in the manner as
robe called another comfortir , is either diftinguifhed in regard of
' his effence, or in regard of his perfonai fubftfknee -, not in re-
gard of his elfcnce, for then he would be another God,
and therefore he ;s another in regard of his perfonai
*ftftffie*«e,
4. YOU;
Serm.g. TheTrmitypro'isi cripture. 75
4. "Von have a clear proof for this do&rine in the words or
rh-: Tex: ; There me three th. t oe^.r record in heaven , the l
tbslVord) and the holy (jkojr, and the je tl.ree en one ; and to that
purpofe, confider,
1. You have mention here of three witneffes ; r.ovv three wit-
neifes are three perfons.
2. The Word and holy Choftare conjoynedin their TefUmony
wkhthe Father, which is notcompetibleto any creature; and
left we ftiould doubt of this, it is exprefly faid even by Saint
fob* himfelf, to be the wirnefle of Cod; Virfe 9. If we re-
cetve the witneffe of tnen^ the witneije of God is greater ; for thu
tithe wit ne fie of God which he hath te fifed of his So#\ and con-
cerning Chrift, it is faid that he is the true (jod; ver. 20. This
is the true Ged, and eternal life ; let the Seaman (hew me where
any creature is called the tr^eGod ; Concerning the Spirit alfo
in this Chapter, it is faid ver. 6. that he is truth it felf; It is
the Spirit that beareth witneffe , becaufe the Spirit is
Truth.
5. If there be three witnefies, whereof every one of them is
God, the one not the other, and yet not many Gods, bat one
true God ; tht point is clear, there are three diftmcl: perfons fub-
fitting in one divine eflence, or ( which is all one ) there are three
perfons and one Cod.
3. lam tofpeakfomething to the diftin&ion of thefe three
perfons ; though they cannot be divided, yet they may be,they are
• diftinguifhed ; many things in nature may be diftinguifhed,which
cannot be divided ; for inftance, the cold and the moifture,
which is in thewater,may be diftinguifhed , but they cannot be
divided ; Now that thofe three perfons are diftinguifhed ap-
pears,
1. By what hath been already faid, the Father is no tthe Son,
nor the Son the Father , nor the holy Ghoft the Father or the
Son.
2. By the words of the Text; here are three heavenly wit-
netfes produced to prove that the Lord J fa Chnft is the Son
of God , namely, the Fa her , the Word,and the holy Gheft ; now
one and the fame perfon , although he hath a thoufand names,
cannot pafle for three witnelfes , upon any faire or reafonable
account whatever ; you may be fure that God reckons right, and
L2 he
j$ The Trinity? proved by Scripture. Serm. 3,
hefayes, Father, Sonne , and holy Ghoft, to be three witnefles;
2fahfl8.i$. there are three that bear record 'in heaven; fo in Saint Johns
Gofpel, the Vhari.ees charge our Saviour that he bare record
of himfelf.: ( fay they) thou bear eft reard of thy {elf ', thy re-
cord is not true; now mark what Chrift replies, ver. 17, 18. It
Ver. 17? i8« js written in )onr Law^ that the Teftimony of two men is trxe \ I
am one that bear witmffe ofmyfelf, and the Father that fent mey
besreth wv.nefof me ; where you have our Saviour citing the Law
concerning the validity of a Teftimony given by two witnefles;
and then he reckons his Father for one witneffe, and himfelf for
another.
4. I (hall fpeak a few words to the order of thefe divine per-
fon s ; in order offubfiftence, the Father is before the Son, and
the Son before the holy Ghoft. The Father , the firft perfon in
the Trinity, hath foundation of perfonal fubfiftence in himfelf;
the Sonne the fecond perfon , the foundation of perfonal fubfi-
ftence from the Father; the holy Ghoft the third perfon, hath
foundation of perfonal fubfiftence from the Father and the
Sonne.
Now although one perfon be before the other in regard of
order, yet they are all equal in regard of time, Majefty, glory,
eflence; this I conceive to be the reafon why in the Scripture
fometimes you have the Sonne placed before the Father; as
. c - 2Ccr. I 3. I 4. 7 he grae of our Lord]efus Chrift , and the love
' of God, and the tommy m on of the holy Ghoft be with yoti ally A"
Gal. i- 1. men. So Gtl.i.i. P avian Jlpoftle not of men, neither by men ,
but I j Jefte Chrift , and God . he Father , who ralfed him from the
dead. Some imes the holy Ghoft is placed before the Father,
as- Efh. 2.18. Through him we have an accefc by ore Spirit,
Eph.x.xS- unto he Father. Sometimes before Jefus Chrift, '^v. 1.4,5.
Rev.i.4'5' John to th (even Ciitr lyes in Aft a, Gn.ce bewito'yott , and peace
ftjom him wi c ■••/>, ardivkichwas, and which is to come , and
fro??, the f v en Spirits wl 'ch are before the Throne (by the feven
.Spirits there, is meant the hoTy Ghofi ) and from fefits Chrift
who is t! e fa t \':-:l vi'ne e, &c. The consideration of this cau-
sed that rule among !';. our Divines; ab or dine verborum nit 11. 1 eft
arg n** >tio\ rhev is no .vgument to be urged from the order
of words. Now this fhev\s , that although one perfon be before
another in regard of relation,,. aLd order of. fubfiftence ,.
yec;
Serm. 3. Ahe Trinity proved by Scripture. 77
yet all arc equal one with another in regard of effence.
And therefore beware left you derogate the leaft jota or tittle
of glory , orMajefly, from any of ihe rhree perfons. As in na-
ture, a fmall matter as to the body, may be a great mat er as
to the beauty of the body; cut but thehaire fori rhe eye brow,
how diffigured will all the face look. If you take aw .y never io
little of that honour, a- dr,lory, which is due to any of the di-
vine Perfons, you do what in you lies, to b!o~, t ftnn , to
disfigure thefaire and beautiful face of the bLffed Tri&ty.
5. I am to enquire whether the mydery of the Trinity may be
found out by the light of nature,
.fa/0/.There are two things in the gene,al,that I would fay in an-
fwer to this queftion.
1. That the light of nature without divine Revehtion,cannot dif-
cover ir.
2. That the light of nature after divine Revelatio ^, cannot op-
pofe ic.
1. That the light of nature without divine Revelation, cannot
cifcoverit; and tor that purpofe take into your thoughts thefe
following confederations.
1 . If that . which concerns the worfhip of God cannot be found
out by the light o' mature , much leffe that which concerns Goes
nature , effence, or fubfifknce ; but the Antecedent is certainly
true ; For,
1. Asforthe part ef the worfhip andferviceofG d, which
is inftkuted, and ceremonial , it isimpolTib'e that k fhould be
found out by the light of natHre] forindance, what mancould
divine that the Tree of life fhould be a Sacrament to Ad imivt
Taradife ? How comes the Church to underhand what creatures
were clean, what were une'ean? that the Priefthood was fet-
Itd in the Tribe of Levi, and not in the Tribe of Simeon, or the
Trible ot]udah} certain')7 thefeleffons were not learned by the
c?.}:dl--l ;-h 0 nature.
2. Asfrrtb r part of the fervice of Cod , which is moral,
oil of that nether is not diicoverable by natural light- ;
For,
1. If yon fonfrlt the feventh to the Romans, you (nail 'find
that there werefome fecret mo~al wickednetfes which *Paul did
not fee, which f*ul could not have feen by the li^ht of nature ;
L 3 - nc£,
7 b i^i rrmty proved by Scripture, derm. ^
no, although a Pharifee, and by that means very expert in the let-
>hi.7. 7- teroftheLaw; 3^2 m. 7.7. Ihadnotknoxnlnjl^ except the Law
had J aid ', Thou [he It net covet.
2. If the light of nature be imperfect in us fince the fall, which
I fuppofe you will grant , then there may be many things moral
now imperceptible by the light of nai tire, which it might and did
fee bits Rate of perfection ; and therefore ic mud needs be of
dangerous import , to make the Law of nature a weak, faint ,
(hadowi^, imperfect li^ht, the perfect rule, and only mea-
sure of moral duties ; to cry up the Law written in our hearts ,
is in this cafe to cry down the Law written in the Scriptures ;
this is ask were to pull the Sun in its noon-day brightneffe, in
' - its greateft lullre and glory out of the^firmament , and to walk
by the light of a Candle, a [linking fnuffe in the locket, al-
moft gone out; this is to make the Primmer, the Horn-book,
the A. b. c of natural light , the highelt piece of learning in
morality.
The Law of nature ( to our {hame and grief we may fpeakitj
is fo obliterated and darkened, that it cannot fhow a man the
ieaft part of his wickedneile. Pdagius was a man of great lear-
ning, and by his fludies and diligence , had fnuffe J the Candle of
the Lord , and made it burn with a clearer fhine ; yet how lit-
tle could he fee into this matter? It was his aflertion, that we
are borne as well without vice, as vertue , tarn fine i-iuo, quam
fine virt>te nafcimury and we fee all Popery to this very day,
hold motions to finne not confented unto, to be no finnes ,
but neceflary conditions arifing from our contention, and fuch
as Adem hzdin iiinocency.
But I forbeare ; the ifl ue of this particular is thus much , if
that which concerns theworfhip andferviceofGod, cannot be
found out by the light of nature, much lelfe that which concerns his
etience aid fubfiftence.
2. The doctrine oftheGofpel is called by the Apoftie amy-
ftery, and a myftery without controverfie; great is the my fiery
of gcdlinef! and what greater Gofpel- my toy is there than the
rlrini.j) which neither men nor Angels can comprehend, and
both men and Angels muft adore! Now if this doctrine be dif-
coverable by natural light, it is no more a myftery. The works
Gal.f.i^io, of the p(h aremamfefty faith the Apoftie , Gal. <$. 19,20. Now
why
Serin . 3 . The Trinity proved by Scipture ,
why are they faid to be manlfefr ? becaufe they ftink in the
noftrils of nature, and are difcernable by the dimme eye of
confcience.
Objetl. i. Poffibly fome may fay , man hath as it were the i-
mage orlikeneflfe of a Trinity within hi.nfelf; there are three
prime faculties, undemanding, will, and memory , in one and
the fame reafonable foul,
v RefoL i. Afimilitudedothnotprovea thing to be, but only
reprefenta thing to our fancy, which ar prefent hath, or at
lead had a being one way or other ; forinftance, it is imp oifible
that any Sonne fhou Id know his fathers picture, unlefle firft he
hath ^een or heard , that his father was fuch a per-
fon as the picture doth reprefent ; anc|i)y fhar means hath
before hand , his fathers idea and image^^eS^^ in his own
foul. v
2. Tis denyed that thefe faculties in mans foul, bear the i-
mageor likeneffe of a Trinity ; neither can any man by a reflex
act upon his own foul , attain to the knowledge of this ^reat my-
fiery ; but fuch notions as thefe are the luxuriant extravagancies
of fome curious braines , that would advance earth as high as
heaven; and do indeed rather darken , then iiluftrare this truth;
as he who would adde any colour unto light , doth rather ble-
mifh it than adorn it ; what a piece of folly would it be to under-
take to emblazon a fun-beam }
ObjeB. 2. The doctrine of the Trinity was known to feveral of
the Heathens, which had not the Scriptures, and therefore is dis-
coverable by the light of naurc.
SRtfjty. i. If the Heathen had any notions of the Trinity ;
they might receive them either by tradition , from thofe
who had" read the Scriptures, or out of the Scriptures them-
felves , and not by the improvement of natural light.
2. 'Ti^ very probable that thefe notions of a Trinity, which
are found in Plato, and i rfmegiftw, were not writ by them 3
but foiilec i to their works by fome that lived in after ages ; my
Reafons- are thefe.
i. Thof: writings which go under the name of the Ancient
Fathers, are not all truly fuch, but a great part of them fuppofi-
titious,an-d forged ; as Mr. Dally proves largely in that learned
piece of his , called A Treatise of the right nfe of the Fathers ;
whejre
' 8 o The Trinity proved by Scripture. Seim, 3 .
where he gives you an account of whole books that were publiilv-
ed under the names of the Apoftles , as Saint ^Petcr, Saint Bar-
nabas, and others which were not fuch. Now if men durftbe
thus bold with the Affiles, no wonder if they did not ftick to
deal thus wich Heathens. This impofture in the primitive times:
was very ordinary ; yea, the fathers themfelves have ufed this
Artifice to promote their own opinions , as you may read large-
ly in the third Chapter of that book. 4
2. Some are apt to believe , that there are clearer noions
of a Trinity in Tome of the books of the Heathens, than in the
books of Mofes ; and fo by confequence , the Heathens fliould
know more of the Trinity , than the If, -ad of God , which is
Pfa!.7<s.i. flat contrary to the Scriptures. Pfal. 76. 1. In Judah is God
k*;own, his '^{ame is great inlfrad; He hath not dealt fo with a-
ny Nation; and as for his judgements , they have not known them;
praifeyethe Lord.
And thus I have done with thefirft Afleition in anfwer to this
queftion , whither themyftery of the Trinity may be found out
by the light of nature f viz. that the light of nature without divine
Revelation, cannot difcover it.
2. The light of nature after divine Revelation, cannot oppofe
it. For,
1. As the judgement of fenfe ought not to be urged againft
the judgement of reafon; fo the judgement of reafon ought not
to be urged againft the judgement of faith. The judgement of
fenfe , ought not to be urged againft the judgement, of reafon ;
forintfance, fenfe tells us that fome of the Stars are as fmallas
fptngles(i am apt to believe, that fome Countrymen think the
Sunne to be no bigger than their Cartwheele ) here reafon in-
terpofes, corrects fenfe, tells us, that there being a vaft di-
fiance between us and them, they muft needs be very great bo-
dies^ orelfe they could not be viable. There are thoufands of
Stars that caufe the white ftreak in the heavens, called the Mil.
kj-n*y > which are invifible upon the account but now menti-
oned. Senfe tells us, that the Sunne is of greater magnitude in
the morning , and evening , tnan at noon ; here reafon a°ain
interpofes,- correfts fenfe, tells us, it onely apeares fo becaufe
of the denfencfle, or thicknefleoftheairor medium; and that
for the fame reafon , if you put a piece of money into a bafon
of
Serm. 3. the Trinity proved by Scripture.
b£ water, it will appeare of a larger fize, ihm if in were in a
bafon without water; chat which I aim at is this, that as tea-
fon dorh thus correal fenfe , a ftri , faith fhould correct
reaibn.
2 . Philofophical jixlomes , mud be kept within their pro-
per bounds , and limited to a finite power ; for inftance, Ex
mhilo nihil fit, that out of nothing proceeds nothing, is a 'truth,
if it be understood with reference to a finite power. So A priva-
tions ad habitum non datnr regreffus , is a truth upon the fame
termes. Sic una nvmero cjfcntia non fotefl effe in tnbm ferfo-
nis ; that one and the fame numerical effence , canr.ot be in
three diftinfl perfons, is a truth Limited > as before; I mean,
with reference to a finite power ; but all this, and ten thou-
fand Arguments more of this nature , cannot overthrow this
principle , that there are three perfons , and one God ; for
we are not fpeaking now of that which is finite , but of that
which is infinite. Suppofe this Queftion fhould be ftarted ;
how the fame numerical effence can be in three perfons? pof-
fibly an anfwer might be returned thus. Suppofe a father be-
gets a fonne, and communicates to him the fame numerical
foul and body which he ha:h ftill himfelf, and both of thefe
{hould communicate the fame foul and body to a third , here
would be three diitinit perfons , yet the fame eflence in them
all ; but I know a reply would quickly be made , This is impofli-
ble ; anfwer muft be made, It is true , as to that which is finite ,
but not unco chat which is infinite, &c.
The time allotted for this exercife being fpent , in the
handling of the doctrinal part of this ofoervation , I can
fpeak but a few words to the life and Application.
Ufe 1. This doctrine fhould eftablifli us in the truth of the
"Gofpel, even this myltery which hath been hid from ages,
and from generations, bun now is made manifeft unto the
Church ; the Heathens as we have heard , could not attaine
unto this knowledge by the light of nature ; Oh what a com-
fort is this , that we ferve an incomprehenfible God / one
God, and yet three perfons ; to comprehend is to environ,
and keep in all that God is ; for my part , I would not wor-
ship that God that I could comprehend ; trie doings of God
know no bounds , much more his eflence and fubfiftence.
M Kings
8 2 T/tf Trinity proved by Scripture. Serm . 3.
Kings have their Crowns, a circle about their head, and fhould
alto have a circle about their feet , they fhould not go which way
theypleafe, but keep themfelves with n the limits of Law, both
of Godand man , and this fpeaksthem to be creatures, though
in a greater letter, finite beings; but it is orherwife with God;
as he will not hive any Articles put upon him, fo he cannot have
any circles or lines drawn about him ; for an infinite God
to be finite and limited , is a contradiUlon inadjetlo.
2. Let us ftudy this doctrine of the Trinity ; and as a motive to
this confider, we cannot worfhip God aright,without fome know-
ledge of this truth. As God the Father, God the Son, ad God
the holyGhoft, are the object of divine faith, foare theytheob-
je& of divine worfhip ; we muft worfhip Trinity in unity, and u-
nity in Trinity ; you may direct your prayers unto God the Father,
Son, and holy Ghoft ; but you muft not pray unto cither of the
perfons, but as united unto the other, yerard tells us in Lor.
ccm. de fantt JfimoTrlzitatls myfterlo, cap.i. that it isabiblute-
ly neceffary in fome meafure to know this truth ; and that not on-
ly the denial of the Trinity of perfons, but the ignorance of it is
damnable; iheApo le tells the Ejhc'fiansx that fometime they
Eph. 2. 12. were jjtfojfi^ we render k without God In the wo-ld, but in the o-
riginalkis avs$c* h to rj><ruu , Athclfis in the world; and the
reafon of rhis you have in the beginning of the verfe, becaufe
they were %>&* K^r* without the knowledge of Chrijt ; although
a man acknowledges there is but one true God, yet if he knows not
this Godin Chriit, he is znAthclft.
1, BlefleGodfor thecleare difcovery of this truth under the
Gofpel ,■ Blcfitd are our eyes for we Jee, and our 'ares for we he are ;
T's Gods method to difcover himfelf by degrees ; vvc know more
of God now than the ]ews did ; and we fhall know more in hea-
ven, than we know on earth. Now God the Father, God the Son,
and God the holy Ghoft, lead us unto all truth, and bring us at
laft unto himfelf, that we may enjoy him, and have a more full and
clear dlk overy of him, unto all Eternity, Arwn.
Reader,
84
READER,
£ plea fed to take notice that the worthy Autbonr
of this Sermon not long after he had peached
it, by a very fad hand of God fell fie k and dy-
ed •, fo that he had not of fortuity himfelf to
bring it forth into light *, you have it here
as it was taken by a good Noter, yet fo as it
hath been comfaredwiththe Authours own Notes • which yet
being for the rnofl fart wrote in Characters , the Comparer
could not make fo much advantage of them as he de fired.
Bad the Lord been fleafedtojpare him his life ,t his Difcourfe
had come forth more exaff and accurate than now tt doth - but
fuch as it is, it here presents it f elf to thee; and 'tis hoped y
though that is wanting which might pleafe the learned eye ,
yt there is that in it which may pro ft the judicious Chrtflian 5
ycu will here fee the difference of Treatifes put forth by the Au-
thours them f elves, and by others, which is as great as the
difference betwixt the childc whom the mother mrfes her felf,
{which is fuR and fair e^ and lufty) and that which is put out
after her death, ( which is too often infrme , lean, and
ftarvd. )
if thou findefl any thing in this Sermon that is for thy pro-
fit, bit (fe God for it, and fray that no more fuch hopeful infirm
merits may, be cut off in the primi of thnr days,
THE
c
VJM
umJ^L
85
THE
DIVINE AVTHORITT
OF THE
Scriptures.
a Tim, 3. \6.
Jll Scripture is given by infairation 0fGody&>c.
Ou have heard there is a God, and you have had a
difcourfe concerning the Trinity ; I am nsvv to
cJear and prove to you the Divine authority of the
Scriptures; therefore I crave your attention ro
what the Scripture reports of it felt in 2 Tim,
3. I6,&c.
It was motive enough to the Eyhejiaxs to plead
andzeaJoufiy to contend for .the image of Diana, beeatUe they
faid it W2- that which fell from jupter, Atts 19.'-%. Sure then
you will have'reafbn to plead for, and to hold fail this b efled book
whuhwc call the Bible, if 1 (ha 11 be able to make it further evi-
dentin it is cha book whuh God himfelf hath writ. An Argu-
HKnt which you need to hear, and which you had need ferioufly
M 3. confider:.
6 6 J be Divine Authority of the o crtptnres. oerm. 4
confider ; for ( as I fhall anon preffe it upon you ) if you did be-
lieve the glory the Scripture fpeaks of, and the dreadful mifery
that remains for impenitent finners in hell ; if things as they are
(laced in the Scripture were looked upon as real truths, i: would
caufe you prefently to return to God by godlineflfe.
There were even in the Apoftles time feducers, ( fo you finde
in the beginning of this Chapter J perfons that would refift the
truth, as J awes and fambres refilled tJMofes ; Not orlyinthe
prefent age, ( which is like ihedre^s of rhe world in companion
of the Primitive times ) but even then alio there were feducers
and deceivers ; there are Comets among the Stars, as well as
ignis fatuus that creep upon the earth ; what muft Tmothy do?
% er. 1 4. Continue thou in the things which thou haft learned and,
haft been afiured ofy knowing of whom thou haft learned them ;
and that from a childe thou haft known the Scriptures, &C
[From a ehilde~\ JofcpJw in his book againft ^Apion tells us,
the children of the Jews were fo 'nitruc-ted in their Laws,that they
could fcarce name a Law to them, but they could tell it; more
fhame to us Chriftians that take no care to teach Religion,that may
much more ealily be learned than the Jewifh- Religion could.
\_From a childe thou haft learned the Scriptures'] And it would
be a fhame for a perfon fo long inftru&ed, not to continue in this
doctrine 5 a fhame for an old profeffor well educated to defert the
principles of his Religion, and forfake the truths of Scripture ;
donotforfakethem, why? this verfe gives two reafons ; firft, it
is of divine revelation ; fecondly, it's profitable for doflrine, for
reproof, for correction, for instruction in right eoufnejfe.
A little to explain the words.
All Scripture is given by inspiration of God ] Scripture in the
Text, is the fame with the Holy Scrptures, ver.i?. foryoumuft
know that in the Bible, the word Scripture is commonly taken foe
Toh < ^e k°ty Scriptures; fo fearch the Scripture; ye crrey not knort-
Match.22.29. 'w& the Scripture 1 the Scripture canrot be broken ; fo you muft
John 10. 33. underftand it here, all Scripture) that is not every thing that is
written, but the holy Scripture.
is of Divire inspiration ] the meaning is, that the things writ-
ten are not of humane invention, are not the contrivance of any
mans wit, or any mans fancy ; but they are rhe real revelations of
themindeandwillof God.- And yet thofe things which were
thus
Serin 4 . The Divine Authority of the Scriptures. 87
— ii. .
thus reveal'd, good men vyere exciced to write them, and aflifted
in it : I fay, the infpkation of Cod comprehends in it thefe two
things. < Firft, the truths contained in this Scripture were not in-
ventions of mans braineot fancy .- Secondy, that they who writ
them were excited to it , and were atfiiied in it by the Holy
Choft.
The Text is both explaiVd and confirm'd by the parallel place,
2 Pet. 1. 21; Knowing this fir ft , that no prof he fie of the Scri-
pture is of any private interpretation ; for the prophefie came not
in old time by the will of mm; but holy men of God (fake at
they were moved by tht Holy Ghofl.
That you may a little undertland this Text, give mc leave to
gloffeuponir. In v\ r. 1 5. the Apoi^le laid, we have not fol-
lowed cunningly deviled fables, &c. Thar which we h.ive propo
fea and preached to you, was nothing cunningly devif-d by us,wfien
we made known to you the power and coming o. the Lord Jefus
Chrift; we faw him transfigured ; we did not ^o about to tdl you
the iiory our fclves; but if you will not believe that, ver. 19.
We have aljo a more fm e word of propbefe : There are predicti-
ons concerning Chriit in the Old Testament, whereunto ye do ve-
ry well that ye take heed as unto a li^ht that iliineth in a dark
pftce untill the day dawn, and the day-ftararife i 1 your hearcs :
Not as forne Enthuhaiis would interpret this, thK men fhould
mind the Old leltamenttill »he Spirit of God flhould tell them
the truth of this Set iprure, a« d then throw away the Old Tef la-
ment: No, itVa light that fhines in a dark place untill the day
dawns, and the da) -ftar arife in your hearts. Tie give two inter-
pretations ; ei her firft, that this heart is the dark place till the
day-ftar arife, and io the word l_ untill] fhall not refer to the
word fJ^ he:d-> but only to darh^pUce\ mans heart is the dark
place. B 1 1 rathe take it till they faw the accomplishment of
thole P:orheiies; till you fee that really fulfilled which hath been
PiOphefied: rake heed,why?khowihg this thatnoProphefie of Scri-
pture is of any private interpretation,^, fowe read theword;in
the Greek it is,rhey are not of any private incitation andimpuhi-
on ; fo: the word hath reference to the cuflome of Racers ; rev
you know Racers do not let out when they pleafe themfelves,but
wtfen he watchword is ^iven: Nownopiophe;:e is of any pri-
vate interpretation, they did not go about nor fet about it till God
really
88 The Divine Authority of the Scriptures. Serm.4*
really put them upon it; for ic was not the effect of their own
will, choice or invention but holy men of <^od fpake as they
were moved by the HolyGhoit. Say the Papifts, the Scripture
is of no private interpretation; therefore you cann't underftand
ic; but that is juft as if 1 fhould fay, you rriufl not put what mean-
ing you will upon my words, and therefore you ca :n't underftand
them.- The Scriptures being from God are not to any of private
interpretation; (that is J to put any other meaning upon them
than what God means; but it doth nor follow what ood means,
cannot be underftood ; Lttk& i. 70. its faid that <jod ffiaks by the
mouth of the holy Trophets, &c. The ApohMes before they
preached, were endued with power from on high, as you read in
the Acts. Paul faith of himfeif, it pleaiedGod to reveal his
Some in him> Gal. 1. 1 5, 1 6. by che Revelation of the Gofpel;
\Cor. 14. 37. If any man think, hlmjelf to be a Prophet, *r
fbiritvalj let him acknowledge that the things that I write tint*
you, are the Commandments of the Lord.
jQucft. The grand enquiry will be,how may any man be truly fa*
tisried, that this book is the Word of God ? or that it hath Divine
authority, or Divine infpiration ?
I confeffe 'tis an undertaking too great for me, but yet fome-
times you have feen a little boat follow a great fhip. That I may
diftinttly ck it, and offer my own thoughts in this great enquiry, I
fhall give you what I have to fay in theft feven Proportions.
Sol, 1. Prop. That there may be a Revelation from God, no
man can doubt but an <yfthe:fi that thinks there u no God.
That there has been a Revelation from God is acknowledged by
the Gentiles; for they looked upon their Oracles as anfwers of
their gods ; and it is acknowledged alio by the Jewes, who tell us
that Mofes had their Laws from God upon the Mount, and all
the Prophets were moved and excited by God to deliver their er-
rands to them ; fince there is a God, God may make a Revelation
of his minde.
2. Prop. That there fhould be a Revelation of Cjods minde
and wiU y every man cannot but grant it to be highly re af on able ;
for alas, poor man is a (inner, a pitiful dark blind thing ; now he .
cannot but confeffe though he hath no Bible, yet furely he is not
what he was when he came out of Gods hand ; but he is now ig-
norant, and does not know all his duty, and he is backward to do
that
Scrm.4. The Divine Authority of the Scriptnres. 89
ib. 1, cap. if.
that which he doss know, and if he was not backward, he could
tell whether God would accept of it or not ; therefore man can-
not but fay ic is a thing hghly reafonable that there fhould be a
Revelation of the will of God, that he might know his duty;
and if he did do it, God would take it kindly at his hand.
3. Prop. We ought to have good fatisfaflion for that which
we entertain as a 'Divine Revelation ; for there are more per-
fons come in Gods name, than have Gods commiiTion; a great
many more fay Thus fa yes the Lord, then ever were bid to fpeak
Gods Word ; As we cannot believe we know not whit, fo we can-
not believe we know not why ; whoever belLves any thing, he
hath fome reafon why he does believe ic : 2 Tint. 3. 14. Continue t
in the things whereof thou haft be:n ajfured ; not thofe things ?*'?<»$»* 1
which a.re accredited and trufted to thee, but thofe things of g*»W<>i>rt*<.
which thou halt been aflured : Now faith our Saviour, John 4. 22. ojrum fir»u
Te w,?rfrip ye know not what ; intimating perfons ough: to under- feu plan fides
ftand what , and why they worfhip ; we are no: born with *'*» P&* eflf,
this notion that this Bible is abeam of the Sunne of righteoufnefs; f^n^rc.cl#
we muft therefore fee why we encertain it. Thar rule is excellent,
though I muft not nor cannot give a reafon of every thing believed,
( for many things far tranfcend all that my fhort underftanding is
able to re?ch ) yet I muft, and I am bound to give a reafon of all
that I believe, becaufe God hath faid it. When the Gofpel was
preached, the Bereans were commended for examining whether
thofe things were fo or not. I am fatisfied this Book is Gods
Word,I have reafon enough to believe whatever is reveal'd ; for
God is too good to deceive, and too wife to be deceived ; and
therefore fhew me but that God hath faid it, and th.it it is really
Gods minde, I have all the reafon in the world to believe ic ; buc
now I muft have fome reafon for which I believe that this book is
the revelation of Gods minde and will.
4. Prop. Where we onght to be fatisfi"dy there 'tis certain God
hath given minds defirom of (attraction to fee fome gromd fir
It ; I mean fince 'tis fo great' a matter, we ought not to be fo ^dly
credulous : No queftion buc God hath given fufficient evidence of
that he would have us maintain as the manifeftation of his own
pleafure; for thus I argue, If rwe neither have nor can have any
thing to difcern what is from God, and what is not from God,
then we muft either refolve to believe nothing at all , as never
N knowing
90 the Divine Authority of the Scriptures. Serm.4.
knowing but that we may be cheated j or elfe believe what comes
firft to hand, be it what it will ; therefore I fay where God would
have us entertain any thing of his minde, 'tis certain he gives us
fufficient evidence 'tis fo. I fay, God intended to °ive fatisfa&ion
to a minde that's defirous of it ; not to a man that is peremptory,
wilful and refolute of his own way,let God fay what he will.God
will not fatisfie every angry Jew that will hold faft his own preju-
dices ; nor every fenfual Gentile that lives in nothing but pro-
faneffe ; but an ingenuous fpiric that willingly gives up himfelf to
the truth of God, and lays down every prejudice, and is willing
lobe taught by him, this is the perfon to whom God intends real
Satisfaction .
5, Prop. AH the evidence which we have of any thing, is ei-
ther from reafon or fenfatimi As it is impotfiblea man fhould
give credit to that which can no way be made credible; fo what-
foever is made credible to us, is made fo fVom fome faculty ; now
all our faculties are either ratiocina ion or fenfation; either the
workings of our underftanding, or elfe things we feel; believe
fuch a thing, why > I feel it, fee it, hear it.
6. Prop. We have rational evidence this boo\ we call the B life
is Gods Word y and of Divine Authoriy+
7. Prop, (jood men have inward fenfatlons that this bosl^u
from God,
Now I am come to the grand bufineflfe. I have told you there
may be a Revelation from God fince there is a God; it's highly
reafonable there fhould be fuch a Revelation ; we ought to have
fatisfaftion in what we entertain as a Revelation of God ; where
weoughttobefatisfied, God hath given it to a minde willing to
emertain it ; all the evidences we can have of a thing whereby
we fhould be fatisfied, muft either be from our reafon or fenfe ;
And now we have rational evidence, this book we call the Bible, is
of Divine Authority.
I will dwell but upon this one Arounient, and before I fpeak
to it, give me leave to ask you this one queltion; What would you
ifefire to give you affurance that any particular book or Revelati-
on is fro:n God f this is a considerable queftion; ; for whatsoever a
fbber man could defire to give him aflurance this book is from
Cod, he hath it ; and if God fay, thou hadft all I could give rhee,
a would non-plus all. at that day if they be found unbelievers,
I
Serm.4* The Divine Authority efthe Scriptures. 9 x
I can poflibly defire nothing but thefe three things. Firfi ,
Methinkswhufoeveriliould come from God, fhould prefleholi-
neffe and godlinefie;lhouldpre{Ie fuch a Religion, that if men
love it, they fhould be happy by it; and fhould give fuch Argu-
ments to engage men to this Religion, as fhould be proper to per-
fwade. Secondly , I fhould think that i\\z Publifher of this Do-
ctrine fhouild himfelf be an exemplary perfon ; fori could not ea-
fily imagine God would fend fuch a perfon to bring in fuch a Re-
ligion as fhould dettroy it by his own life, and bring to ruine by
his works what he had fpoken with his mouth . Thirdly „ I Ihould
expect fuch a perfon fhould work miracles to give us affurance he
had a Divine Commilfion.
Now let us make an enquiry whether we have not all thefe
things ; this great Argument Comprehends many things
in it.
Fir fit This book preflfes holineffe and godlineffe fo as never did
any in the world before nor fince, and gives fuch Arguments for
it as never was heard of, nor the wit of man could ever have
thought of. He that would walkin the Wilderneffe of Paganifm,
might hear and there fpy a flower growing amongft manv weeds;
now and then a Philofopher that gives you fome good directions
that concern righteoufhefle and external behaviour ; but the Scri-
pture is a garden wherein whatfoever hath been recommended by
all the fober men in the world is put together, and wherein they
were defective that's there made up ; for they were defective e-
fpecially in this one great point, deep humility ; and though you
fhall finde many things that concern the exercife of fome Chrifti-
an graces, yet in the real practice of humility, a man would won-
der how incredibly they fell fhort.
But as for the Scripture ; what would you have ? it bids you live
fober I/, rightcoHfljf) godly ; it bids you lie at Gods feet as hiscrea- 7^ a; ,^
cute, to do with you what he will ; it would have you like God
himfelf;that's the end of thepromifes, that we jhould partake of
the Divine nature , 2 Pet. 1.4. it bids you be holy as God is ho-
ly, i Pet. 1. 15. it charges upon you whatever thing is good, is
jufty is lovely^ Phil. 4. 8. it commands your very thoughts; it's
fo far from fuftering you to do hurt to your brother, as not to fuffer
you to think hurt; it'sfo far from allowing to act rapine and in-
juitice,as not to allow to do any thing that favours of coveting ;
N2 it
^ i The Divine Authority of the Scriptures. Serm.4#
it binds the very heart and foul .- O what a place of univerfal calm-
nefle would this world be, fhould all fcrve one another in love ;
fhould all ftudy each others good, vve ihould never do injury; if
any did, we {hould forgive him, we ihould endeavour to be per-
Trypho calls fee* as God is ; therefore the Jew could not but fay the precepts of
them 8au>«5* the Gofpel were wonderful, great, excellent and tranfeendent
h W*™" indeed.
Behold the Scripture is a doctrine according to godlineffe, i
Tim.6. 3. truth according to godlineffe, Tit. 1. 1. the myttery of
godlinefle, 1 Tim. 3. 16. fo that in one word, whatever God .
would ihink fit for man to do to that God that made him ; what-
ever is fit for a finner to do to a holy God againft whom he hath
tranfgreiied ; and between man and man; all that is the defigne of
the Scripture. And what the Scripture thus commends, it preffes
by incomparable Arguments ; fhall I name a few ?
1. Behold Cjod ts mamfefted in the flefk for this purpofe , 1
Tim. 3.16. Is it nothing (inner,that thou wilt live foohihly, vain-
ly ? what wilt thou think to fee God dwelling in humane nature f
to fee God live a poor, fcorned, reproached, contemned life;
intimating this great truth, that it's not fo unfeemly a thing for
the Sonne of God himfelf to live a poor miterable life, as 'tis for
a man to be an impenitent {inner ; if you remain a wilful and im-
penitent finner, thou wouldiHn thy pride be like God, and have
no Superiour above thee i Behold God condefcends and becomes
like to thee, that if potfible he rhkht bring thee back again ; thou
that art a finner, fufpe&eft whether God will do thee good;behold
how clofe he comes to thee, lie dwells in thy own nature.
2. Behold the bihz-ed Sonrit of God dying u-pn theCrofje for
thee. What would you think if a. y of ycur Parents fhould fuf-
fer their chikle to dye on the behalf of an en^my ? would you not
think it {"hould move that enemy? Behold my Sonne in whom
I am well-pleafed ! methinks God cakes rtbt a quarter of that
content in the whole Creation, which he does when he fpeaks of
his Sonne; yet this Sonne fuffered for finne, the ji:ft for the un-
juft, that he might bring us to God, 1 Pet. 3.18. methinks this
love fhould conpraln us, 2 Cor. 5. 14, poor foul, thou art ready
to think God is become thine enemy; when fickneflfe and death
comes, thou art ready to fay ,hafl thou found me O mine enemy?
here's trouble in the world; how fhall I know whether God in-
tend
Serm. 4. The Divine Authority of the Scriptures. 9 3
tends good ? Behold it's beyond peradventure, God intends good
to a (inner becaufe he dwelt in ou: nature, and his Sonne dyed
for us, and his Sonne felt pain and infirmity, and therefore he may
love thee, and you need not qnelHon any thing of this nature is
a hindrance of Cods love ; the caie of a fmner is not fo defpe-
rate,but that a man may be accepted and loved of God for Chrifts
fake ; will not this move you ?
3. Ten have pr.mifcs of eternal life, and threatnings of eter-
nal mife.y : Never did any Philofopher or any other man threaten,
If you will not obferve fuch andfuch precepts, II 'e throw you in-
to eternal torments,nor never did any man fay I will give you fuch
glory in heaven; but the Scripture does; beho'd life and immor-
tality are brought to light by Chrift ; there's a future refiirre&i-
on> and this body is like anoldhoufe pull'ddown, by and by it
will be a brave building again, a fpiritual body, and we fhali fhine
like the Sunne in the Firmament, and be equal to the Angels of
God, Matth. 1 %. 43. and be like God and Chrift : Ttyw we know
r.ot what we (ball bey but when he fhall appear^ we (ball be like
him ; for we fhall fee him as he is ■, i Joh. 5. 1, 2. And having
this hope, who would not purifie himfelf even as God is pure ?
who would not live feberly, righteoufly and godly, looking for -.
that blefcd hope, &c?If you did but apprehend rhis glory, were ir* * r*;
not your mindefenfeleffe, its impoflible you could bz quiet with-
out ge:t:ng an intereft in it. And how great the day of judgment;
will be, it tells you; how our thoughts, words and anions, and
every thing we ^0 about fhall come under a fevere fcru-
tiny.
4. The worth of onr fouls ; we minde our bodies, but a foul
is better than a world. Th~ Scripture faitb,:he Sonne of God dy-
ed for fouls ; we never underfbod fo much what fouls were wor h
as now wexlo, when we fee God taking fuch care, and having fuch
defigns and thoughts from a!l eternity.
5. The fair eft and the moft reafonsible condition of eternal
happineffeyiwd the greateft frcngthto -perform it, that's offer9 d in
the Gojfcl : Suppofe we were fenhble we were liable and obnoxi-
ous to Gods wrath, and could go to heaven and befeechCod that
he w^uld be p leafed not to execute that wrath upon us, do but
think what terms you would be willing to propofe to God ; would
you come and fay, Lord^punilh me not for what ispaft, though I
N 3 inrend
9 4 Tfo Divine Authority of the Scriptures. Serm. 4j
intend tod© the fame thing;but he that iliould fay ,Lord, forgive me,
I am forry for that which is done,and it-fhall be the bufmefie of my
life to live more circumfpe&ly to thee ; this is the great thing the
Scripture propofes to us : Godlinette in the Scripture hath thepro-
x'Tim. 4. 8* mifeof the things of this life, and of things to come; whatever
is good here, wearefureof it in the practice of piety ; and in
the world to come as fure of tha: happineffe • bat no more can
tell what it is, then we can tell what the thouDhts of all men
have been fince the firil Creation.
What Arguments can you imagine pofliblyGod himfelf could
propofe greater or ftronger than thefe t what ftio-fld hin-
der me from returning to God ? That's the firft part of the
demonftration.
Secondly , we would expeEi the <T *ubli{her of * this Doctrine fhwld
himfelf be exemplary , and fo was Chrilfc; Anftin faid , the
whole life of Chrift was do&rinal, to lead us to piety and good
pra&ice, he went up and down doing good. SDid any reproach
him? he reproached them not again; was he reviled ? he reviled
not again; when he came to fuffer, Father , not my wiM, but
thine be dme ; there's nor fuch a word as that in all the pieces of
Philofophy, not fuch an expreffion of humility and furrender,Fa>
ther,not my will, &c.
An innocent perfon, Co faith the Text ; he is always denying him-
felf, he will not be rich and great in the world; why ? he preft you
to lay up treafures in heaven- he hath not a hole where to lay his
head; why? becaufe he bids you to live upon Gods providence;
he lived a fingle life, becaufe he would have you be as though you
had not fuch and fuch relations ; his very enemies could objeft
nothing againft him; have nothing to do with that juft perfon,faid,
<T Hates wife. Ifindeno fault in him,faith he that condemned
him; n ot the Jews themfelves were ever able to inftance in any
evil practice; they only charged him, (andfo do Hill) that he
wrought miracles by the Divel, which was the greateft mi-
racle ; but they never coald charge him with any evil
practice; leaving us an example, 1 Tct. 2. 21. Leam of
me , 1 am meek^ and lowly. Now what fervant would net
be willing to do that which his Mailer does before
him ?
Thirdly,
Scrm.4. The Divine Authority of the Scriptures. 95
Thirdly , rve would expect he fhould worf^ miracles to tefiific
that he Lid. his commiffion from God; for he that /hall come Co
fet up a new Law, a new Oeconomy, a new frame rid conflict
rion of Religion, had need afiure us that he is Gods meffenger ;
if he work miracles,we cannot tell what to have more ; for we
certainly conclude that God will no: fuffer a Jong feries of things
extraordinary and quite beyoud the courfe of nature to be done to
atteftalye.- Miracles were begun by our Saviour, and continued
many hundred years after, juftas props that are fet under weak
Vines; fo thefe under the weak faith of the world when it firft
began. One faid excel Jently,that thofe whom the fpeaking tongue l"** ** **
did not convince, the feeing eyes might certainly convince ; that i7ritTi KH^T-
thefe were proper to convince that Cnrift came from God, ap-^^T7*'
pears, Afatth. n. 3.4. where when Join fenc to know, Art^'fos*^
thou he that fhould come ? that is, Art thou the McfTiah 1 GozndputfTvfi^,
tell John what you hear and fee; The blinde receive their ll^hc, Ba/Ii.
the lame walk, &c. John 3. 2. Nlcodemus fakh,No man can
do thefe miracles that thou doft, except God be with him ; and
John 9. 13. the blinde man fakh he hath opened mine eyes, and
how come you to ask how he did it > great (ions fhall follow them
that believe, LMark 1 6. 1 7. and thefe continued in fuflin Mar-
tyrs > Tertullians , Cyprians time, Gregory Nyfiens time, id^d. Mont tint.
iomepart of Chryfofloms zhttZ g*f*- in
Concerning thefe miracles, give me leave to lay down three
Trvpojitions , then you wiM fee the itrength of the whole Ar-
gument.
r. They were famous and lUnflriow^ for they were done be-
fore mukkudes, Ma;th.c).%. Matth. 12. 22, 23. not done in a
corner, John 9. when La^rm wasraifed, they faid, they could
*ot deny til at his dea:h the Earth quaked, the Temple rent,
there was darkneffe for three houres which was obferved by Hea-
thens as well as Chriftians.
2. As they we re done before a multitude, fo there were a mul-
titude of miracles , infomuch that John faith , they were
fo many , that if all fhould be written , the world could
not contain the books that fhould be written, John 21,
25. That is an Hyperbolical expreffion for a very great
number,
$6 The Divine Authority of the Scriptures. Serm. 4.
A learned man hath obferved Blifha did but twelve miracles,
Elijah not fo many ; Mofes wrought about feventy fix; and they
. which were done by them and all the rert of the Prophets from the
beginning of the world tothe deftru&ion of the firft Temple, a-
mounted bu: to one hundred and fifty miracles ; in three thou-
[and three hundred twenty eight years there were not aswefinde
in Scripture,fo many wrought ; but now Chritt went about healin*
all manner of fickhd&y and curing all manner of difeafes, Mat.
4. 23. Aci's 10. 38. Queftionleffe a very vaft number.
3 S They were of all forts and of all kjnds ; a woman that had
aniffueof blood twelve years, Matth. 9. 20. and a woman that
had a fpirit of infirmity eighteen years, Luke 13. n. and one
that had an infirmity thirty eight years, }ohn 5.8. the dead were
raifed, the Divels were caft out, the Sea commanded,the winds o-
bey; they are of all forts and kinds.
Obferve alfo this, that you do no: read or finde by any thing that
there was the leaft of them done* out of any oftentation ; there
was no fuch thing done by Chrift or his Apoftles, to call men ouc
and fay, Come, Il'e fhew you what I can do, that fhould fhew
any kind of arrogant affectation to themfelves;but the greateft hu-
mility and modetty runs through all the exerciie of this mighty
power, and this pracVi.ce was ordinary among the common Prp-
feflbrs then ; yea, the Gaiatians they received that fpirit by which
miracles were wrought among themfelves.
Secondly , ftich jamom miracles were a fitfficient ground to
make men believe this holy dottrine , who faw the miracles
wrought by them that -preached it ; for if they did not, it muft
be either becaufe they queftioned whether the things were done ,
or whether done by God or not ; they could not queftion whether
the things, were done ; for they faw fome raifed out of their graves,
Sec Nor could ihey queftionwhether this was from God or not ;
for obferve, Where I fee miracles wrought, there I am bound to
believe that they give teftimony to what is pteached by him that
works them, except that which is preached, is that of which I am
infallibly affur'd already, it cannot be true, except God does by
fome greater miracle co ltraaidl the teftimony of thofe miracles ;
as now the Egyptians they wrought miracles,but God contradicted
all their teftunony by Mojes. Now obferve, the end of all
Chrillian Religion is to preach truth, to glorifie Gad, to honour
God,
Scrm 4 • Tifo Divine Authority of the Scriptures. pj
* " - — - -- ■ - -%
God, to fave a mans foul. Never was there a*-y exerting of Gods
power to contradi&ic ; fo that if a man may no: believe a do-
ctrine ihus holy, a doctrine thus pra£lifed by him thar published ir,
and confirmed by miracles, then a man-is under an i.T.podbilicy '
of ever being fatisfied from any thing from God; for whacfluli
fatishe ? If God fpeak to cis from heaven, we fhould as much Tun
pe& that, as if an Angel come from heaven we fliould fufpe&
hirri'; but fince vve believe and know there's a God, and he i > juft
and merciful, k's impoiliblethe divine g,odnefIe lliould conienc
tofuchlmpoftors.
But you will fay what are thefe miracles to us?
I fay therefore thirdly, they are a Efficient reafox to r*gn
to believe the divinity of thts holy doctrine , though we nsier U:v
them, You do not fee Ch rift your felves, no: did you fee him dye I
nor work miracles,-*but would you have had Chfift live alwayes a-
mong you ? If you would, he muft then never dye, and the £reac
comfort of our life depended upon his death ; he dyed, is rifen,
and gone to heaven ; would you have him come do.vn from hea-
ven, and dye that you might fee ic ? and would you have him dye
quite thorow the world at the fame time'? which muft be if you >
would imagine we muft fee every thing our felves ; k3s a great
piece of madnefle to believe nothing but what we fee our fefves :- *
jiuft'w was troubled himfe If in this cafe, he had been cheated be- L- ^
forey and now he was refolved he would believe norhing but what &*[ ' *'**'
fhould be plain to him ; at length (fays he) O my God thou
fhewed'ft me how many things I believed which I faw not; I con-
sidered, I believed I had a father and mother, and fuch perfons
were my Parents ; how can I tell that ? a man may fay, it may be
he was drop't from heaven, and God made him in an extraordina-
ry way ; foif I never were out of this Town, it's madnefle for a
man to fay there's never another Town in Er.gUnd ; or to fay there-
is no Sea becaufe I faw it not. Nay, if a man come and tell me
there's this doctrine that teaches me all fe!f-denial, mortification,
weanedhefle from the world, and fay this is of God, and when
he hath done ventures life, children, family, have we net reafon
to believe it ? If you will not believe, 'tis either becaufe the firft
perfons were deceived themfelves, or elfe becaufe you think they
would deceive you ; now decei-v'd themfelves they could not be,
when they faw fo many miracles done ; and deceive you, that they
O would
p 8 Tfje Divine Authority of the Scriptures. Serm. 4 .
would not neither ; for would any good man to deceive another,
uncohimfelf? they dyed for it, and writ this book, and fealed it
with their blood ; a id therefore there can be no reafon to doubt
of it ; they were witneffes , and delivered what they faw ,
Lvlie 1 . 2.
7. Pnp. As we have rational evidence the Scripture is the
Word cf God) fo we have evidence alfo from inward fenfation ;
born we are with principles of conference, and the truths i 1 this
bookarefohomogenealto man, that he fhail finde fomething
within himfelf to give lelUmony for it. 2 Cor. 4. 2. By manife-
ftation of the truth) com?nending optr j elves to every mans con-
ference in the fght of Go J. Joh. 5.44. Men believe not, be-
caufe they receive honour one of another ; and in Scripture they
that would not believe, are they that would not repenr, Mat.
21.28 to the 33. men that practice drunkenneffe, whoredome,
fenfuality, covetoufneffe, pride, and k x>w chat thefe things are
fmnes, they are the great unbelievers, becaufe they are loth to
leave rheir fins ; offer the greateit reafon in the world for a thing,
if it beagainft a mans intereft, how hard, and aim oil next to im-
poffibJeis it to convince hi a? A man would believe that the
Romans were in finglmd that reads the Roman Hiftory ; but it
he /hall finde the coyne of the Roman Emperour, he will much
more believe it. Do a bad a&ion, O the fecret terrours that a man
finds within him. as if he felt fornechinj of hell already ! Do a
good action, and the fecret fweetneffe, joy and peace that atrends
it, that he cannot but fay I believe ir, for T feel fome degrees of it
already/ 1 Car. 1 4. 24, 25, &c. he fpeak< to the inward princi-
ples of his conference. The reafon men believe not the Scri-
ptures, is not becaufe 'tis unreafonable to believe them, but 'be-
caufe they have a defperate love to finne, and they are loth to en-
tertain that that jfhould check their intereft. " There is in every
life that certain fogacity by which a ma-1 apprehends what is natu-
ral to that life, what noufhhes that life ; a man that lives accord-
n, to the Law written in his heart, finds there's that in this Reve-
h ion that feeds, nourifhes,and encourage at ; fo that this man
:: peri mental fatisfaction in it. Doth the Word of Cod tell
me the wayes of God are pleaia^t ? I thought they were hard and
cirri.'.! , now I finde the yoke of Chrift is ea(ie, and that no hap-
pbefie like this, and no bLefiedneffe like that -3 I thought if I did
not
Serm. 4 1 the Divine Authority of the Scriptures. $}
r.ot comply with fuch chinas I could ntVCf be blefied; now I fade
I need novhing to make me happy bat myGocI ; he finds and feels
rhefe things are certan, true and real. Thus I have done with the
demonstration.
You will eafily obferve I have neither taken notice of what the
Papifts tell us, we muft believe the Scripture becaufe the Church
faith it ; we cannot teli what the Church is till the Scripture hid
told us.
And though I have not mentioned the teftimony of the Sprrit,
yet I fuppoie I have fpoke to the things for I cannot underhand
what fhould be meant by the teftimony of the Spirit , except we
either mean miracles wrought, which in Scripture is called the
^eftimony of the Spirit of Chritl, ABs 15. 8,0. the giving o£
the Holy Choft, it's the giving of ihoie extraordinary miracles
that fell down among them, fo #>£. 2.4. Arts 5. 32. I fay if
by the teftimony of the Spirit you mean this, then you can mean
nothing elte but the Spirit affifting, enabling, helping our faculties
to fee the ftrength of that Argument God hath given us , and by
experience to feel what may be felt, which comes under the heaei
of fenfation.
APPLICATION.
Frfti then ftudy the Scripture : If a famous man do but
write an excellent book, O how do we long to fee it/ or fuppofe
I could tell you that there's in France or Germany a book that
God himfelf writ, I am confident men may draw all the money
out of your purfes to get that book; you have it by you, O that
you would ftudy it : When the Eunuch was riding in his Chariot, he
was ftudying the Prophet Ifaiah^ he was not angry when Philip
came, and as one would have thought asked him a bold queftion ;
Vnderflandeft thou wh,:t thou- readeft ? he was glad of it, *Atts
8, 27,28. one great end of the year of releafe was chat the Law
might be read, ~Deut, 31.9. it's the wifdomeof God that fpeaks
in the Scripture, Luke 1 1. 49. therefore whatever elfe. you mind,
really and carefully ftudy this Bible.
Sec:ndh, in all enquiries in 0 the truths of the minde of (j 'od
confab thofe f acred Oracles-, here are Mines of truth, Odig here,
make them the rule of faith and life ; while a Papift makes the
O 2 Church
ioo I be Vivint Amnoriiy oj xm scriptures, aerm.4
Church his rule, and the Enthufiaft pretend s to make the Spirit of
God his rule, do you live by Scripture; confider what I fay, 2
Tim. 2. 10. confider ( there's thy duty) what I J a , ( there's
the Scripture ) yet Timothy was as good a man as any of us ; and
th: Lord give ibei under {landings ( there's the work of the Spi-
rit to afliit our faculty.)
But how fhall I finde out truth by Scripture > For thy own fatif-
facYion remember this, have anexplicite faith in all that plainly
appears to be Gods minde, and have an implicite faith revolving
to be of Gods minde in all the rert;be it what it will be, believe it,
becaufe it appears to be of God ; while a perfon refolves to be of
the Churches minde, be thou of" Gods; only ufe all means where-
by thou mayft come to know ; to wit,
1. Take heed of paflion and fenfual lufts. 2 Tim. 4. 3. you*
read of fome that will not endure found docirine^ but after their
own lufts (hall heap to themfelvet Teachers. A luft or paflion is
like a whirle-pit, a man is fuck't up in it ; ambition , fenfuality,
any of thefe darken and blinde a mans minde ; when a man ftudies
any thing the minde had need to be quiet ; lulls and paflions are
always bufie andbDifterous, and make a man have a great intereft
againft God.
2. And beware of prejudice ; Chrift faid, Go preach to all
Nations, Mat. 28.29. but Peter lived under prejudice, and he
faid, Lord, I never eat any things common or unclean,
when God bade him go to the Gentiles, Alls 10. 11.
3. Beware of taking truth upon the Authority of men,fonhat
is fallible : Modefty requires you fhould have a fair refpeel to
Preachers, and the Church of God where you live ; bur. as to the
vitals of your Religion, do not take them upon Authority though
a man would . ot willi: gly deceive you, yet he may be deceived
bimfelf in things controverted. In plain things of Scripture,
that we mud be humble,holy,believe,repent, all the world fhould
not perfwade \oi. out of your Religion ; a d as for you ■ duty you
underftand i:; never a one bat k ows what he is to love when vjod
bids us !ove him ; if we would bur familiarize our Religion, we
could not -but :underftand it • bu in matters therein there 's a di-
fpure & controvert in the world,be quiet and fober,and not con-
sent that fuch and fuch things muft needs be fo,becaufe foch fay fo?
many
S erm. 4. The Divine Authority of the Scriptures. 10 1
m^ny pretend a kinde of fan&ity, and pretend forCod,andaShip
maycarry very broad fails, yet not very well loaden ; but thus
it is, one man draws a multitude, and then a multitude pre-
vails upon particular perfons , and {hall I go againft a multi-
tude? I fay therefore take nor things upon authority, fee
and examine thy felf; if it be plain in Scriprure , mind
it , and own it, and charge thy felf with it.- it ic be ob-
fcure , think ic no farther concerns thee than cod hath
made it manifeft.
4. Beware of Idleneffe ; fearch the Scripture, 2 Tim. 2. 7.
Conlider what I fay, &c. They thu are bufied £0: veine, ofiil-
ver , they hold the rod even poized in their hand , till
at length it moves in that vein where it Iks in the earth;
So hold your fouls even in a diligent ciiquijf into the Scri-
ptures.
$. Beware of pride ; the humble man God w'll etch; proud-
men fcorn others, they will not be taught; and pride, that will
make a man to neglect prayer.
6. Charge your feives with that which is the end of the Scri-
pture , to live well ; Who would go about to read a piece of law,
that he may learn Mathemadcks? or re^l the itatutes to learn
Logick? you may as well do fo, as read the Scripture to talk
only; but the incen: of the Scripture, is to fhew. how you ought
to live godly, tobejull, righteous, fober, toa& by rule. No-
thing hinders knowledge fo much as a bad life; for iin brought
in ignorance, and holinellewill bring in the befl light. There's
a great deal of difference betwixt wi: and wifdome. Many have
parts enough to b~ witty, but none but ibber a d confeientious
per.019 will have true vvifdome. ?<ov. 14.9. A farter feekj
knowledge y and, finds it not. Scorners ufual'.y are witty men* men
of brave pins; a manrhatharh a mind only to practice wir, is
never fatisfied in the things of God. He that doth my wi\ly jhall
knoup the doBr'im that is of God,
There are a tboufand things difpired in the world, errors upon
errors, but I trunk God it is plainly revealed, God hath mercy
for a fin-er in Chrift ; I undv fta dwell what 'tis to live *oberly,
righteoufly, godly; I know what 'tis tohoaour my Parents, and
ioin my relations whit becomes me j and I know thefe are t he
O3 €Ofl-
j $% Tbt Dmm Author uy of the bcrtptum, Serm.4«
conditions of eternal happkeffe 5 Icanbutufe all humane en-
deavours, I can but beg of Cod, and charge my felf to love
what I know ; fo that I am able to fay at the day of judgement ,
what appeared robe the mind of God I obfervedit ; what did
not appear, I ufed all means to underftand it ; I would Aoi hafti-
ly determine my felf till I law thy mind, becaufe I knew there
were impoftors ; and if this be done, if me:i will rangle and
make controveriies where God hah made none, let them, for
there will be no end of vanity and folly.
Thirdly, Se\dayly that your belief may b" fircngthen:dy that
this bo ^uo divine authority ; for what will enable you to refill
temptation, if you do not believe the Scripture? 1 Johni, 14.
I write unto you joung men, faith the Apoftle, becaufe ye are
ftrong ; Why? tnfc Word of God abides in you , and you have
overcome the evil one ; you will never be (trong and overcome
the evil one but by vertue of the Word of God. If fin tempts
you, if you look into the Scripture there's peace, good confei-
ence, the joy of God, and eternal life; and fhall I for a trifk
lole thefe ? no, while we have Scripture, we have an Antidote
againft all the devils poy ion. Again, what will bear you up un-
der your afflictions if you lofe the belief of the Scriptures? you
will need it when youcometobe fick and dye ; when you bury
your friends and relations, what will fatisfie a mans mind? there's
an after-glory ; when friends come after me, or go before me ,
wefhallallmeetin ;oy ; Did I but believe this glory, as I be-
lieve when the Sun fets it will rile again, were I but perfwaded
what God hath faid is true , as now I am perfwaded I fpeak, how
fhouid I long for this glory ?hovv would every child wail for this in-
herkance?howful of prayers r how chearful in our fpi;itsrh vvfhould
we welcome death?how fhould we long lil tbefe Tabernacles of ciuft
were crumbled to nothing? when affliction comes,how fhould Ire-
joyce in that I believe that all fhall work for gr>od becaufe I love
God? with what aquiet fpirit fhould I pafte trrour.h the ^reat
Wildernefte of this World? The devil k ^owsifhe can but neat
you from this fort , he will quickly beat you out of all other forts.
Let the Word of God come to }Ou with much afilrrance, iThef,
1. 4, 5. With the full afiurance :cf underftanding, Co-
loffiavs 1. 3. you muft not underitand' Yhere he fpeaks in refe-
rence
Serm.4- ^e Dzvi"e Autlyority of the Scripture J. 1 03
rence to their perfons, to allure them they were the children
of God, but that their faith had a good foundation in it felf,
that this was f.om God, the truth of a good aflurance in
judgement.
Take this further advice , It you would keep up your faith, te
true to your faith ; be fure you live well 3 you will alwayesfinde
men make fhipwrack of a good Conscience and of faith together,
1 Tim. 6. 10, 21. 2 'Lim.\ 8. 1 77*;. 1. 19. Remember the A-
poftles advice, Row. 11. 2. Be nm coyijormzd to this worlds but
be renewed m jam jhinds , tb.rt you m.iy trove vthnt is the good
aniacc f-bl:^:llotGoz. Never fear it, while thy mind is but
n31ing(& berul'd by God, while thy foul is teachable and tra-
ceable, this will gkyethsa evidence this book is from God, ex-
cept melancholy overcome thee, which leads men to be Scep-
ticks, except in that cafe which is the proper effeel of a mans bo-
dy, and muft be cured by ; hyiick ; but let a man have a mind to
live well , and to be rtiFd by the Word, the Bibie is the belt thing
in the World to inch a on^.
I might have fpoken to a cafe of conference concerning theaf-
fent of Chriftians to the W>:dof God, that it is not equal in
all, nor equally in the fameperfon alwayes ; and that a man may
really believe that in the general of his life , which at fome
particular times he may doubt of; and a man may not be fiJIy
fatisfied in the truth of the Scriptures , yet that man may really
live under the power oMt.
To conclude all with this : fince we have this reafon to be-
lies the Scripture is Gods Word , then never wonder that you
find Miniilers, Parents, Matters, topreffe real piety upon you,
and fee what great reafon you have to entertain it. Alas, it
may be you wonder we Preach and prefle Religion ; we are ve-
rily perfwaded, if you do nor love this Religion, you will be
intolerably miserable ; and we have fo much companion for
you, that fince we know .his to b^ Gods vVord, better to
b^ burned in the hotted: fire , than ro lie in thofe torments.
We know fince G d hath faid it , there is no comfort too
great to them that comply with it ; no judgement too ter-
rible to thofe that wittopppfe i: ; therefore you cannot won-
der if we do from day to day prefle it upon you,
Con-
1 04 The Divine Authority of the Scriptures. Serm. 4,
Confider if ic be Gods Word , then the threatenings are
true , and the Promifes are^ tiue , and you (hall either have
the promifes or the threatening? vvkhin a while ; God knows
which of us fhall be next , for 'cis but a little while be-
fore death , and judgement come; then either Come yeblef-
fed , or Go ye cuffed ; As a man hath wrought , fo he
fhall have , for he will render to every one according to
what he hath done in the flefh ; therefore knowing the ter-
rour of the Lord , we perfwade you ; we know this is
of Divine (temp and Auhority. I conclude all with the
29;. of the Atts 32. &c. And now , Brethren , / c$m-
mend you to God,* and to the Word of his grace , which is able
to build y oh up , and to give you an inheritance among all them
-which are fanttified.
&JlnF$&fowr;(h^
THE
W^^^WMM^W^fl
Serm.$.
Mtfa*
10$
wfkm
■ ■:■■
MI
MANS CREATION
I N
AN HOLY,
BUT
MV T A B LE STATE
Ecclef. 7. 29.
L0 this only have I found, that God hath made
man upright j but they have fought out many
inventions.
N thcfe words you have the refulc of a ferious
inquiry into the (late of mankind. In the
verie immediately foregoing , the Preacher
fpeaks his own experience , touching each
fexe diftribwivclv \ how rare it was to meet
with a wife and good man , how much rarer
with a prudent and- vertuous woman (fo he
muftbe understood, though thefe qualities are not expreft) then
in the Text gives this verdict touching bo:h collectively , ten-
ding to acquit their Maker of their univerfal depravation, and
convict them. i> this only have I found , &c.
The words contain two Proportion*.
The firlt touching mans perfection by his creation , God made,
&c.
The fecond touching his defection by finne, but they have
fought, tec.
P T$-
io6 Mans Creation in an holy, Serm.5
Together wkhafolemn Preface introducing both, and recom-
mending them as well-weighed truths , Lo this only have 1 'found,
&c. q. d. I do not now (peak at randome , and by guefle ; no,
but I folemnly pronounce it , as that which I have found out by
ferious ftudy and diligent exploration , That God made man up-
right, &c. The Termes are not obfcure , and are fitly render-
ed. I find no ccnfiderable variety of readings,and cannot need-
leflely fpend time about words. Only in fhort,
By man~\ you muft underhand man collectively , fo as to com-
prehend the whole fpecies.
<J\iakjng him upright ] you muft underftand fo as to refer
making not to the adjunct only, fuppofing the fubjeft pre-exi-
ilent, but to bxh fubject and adjunct together ; andfo'cis mans
concreate and original righteoufnefle that is here meant.
By inventions ] underftand ( as the antithesis doth direct )
fuchas are alien from this recYuude. Nor is it altogether im-
probable that in this expreflfion > fome reference may be had to
that curious defire of knowing much that tempted Adam and Evt
into the firft tranfgretfion.
CMany inversions ] feems to be fpoken in oppofition to that
fimpiici:y and finglenefie of heart which this original re&itude
did include; truth is but one; falfhood, manifold. God made
man upright, i. e. fimple, plain-hearted, free from all tor-
» r tuous windings, and involutions ( fo the word rendred upright
in the Text doth fignifie ; and Jejhurun derived therefrom, which
God thought a fit name for his people Ifrael , the feed of plain-
hearted ]ac:b tobeknownby; aniwerably whereto l^athanaei is
John 1. 47- faidtobea true Ifraelite in whom was no guile ) Such man was
at firft; now in the room of this fimplicity, you find a multi-
plicity; he was of oneconfta t uniform frame, and tenourof
fpi;it , held on* ftraight , direct and even courfe ; now he's be-
come full of inventions , grown vsfrous, multiform as to the
frame of hisfpirit ,. uncertain , intricate , perplexed in all his
vvayes.
Sought cut ~] this notes the volvntarintff* , and perfect fponta-
r.city of his deftti n\ 'twas his own doing. God made him
upright ; he hath fought out means to deform and undo him-
* . felf.
The words thus opened , afford us two great Gofpel-
truths. 1. That
Sena. 5- kiU wntabk fiate. 107
1. That God endued, the nature of man in his creatio?!, with a'ptr- T>on<:>i: i,
ft ft and miverfal reft 'tude.
2. That mans dt fill on from his primitive ft ate was purely v.-
luntary, and from the unconftr aire \ do ce if bis oxn mutaA: a:-.l
felf-deter mining will.
(Though the latter part of the Text, would afford a fuftd.'nc
ground to treat of rhe ftate of man now f dim ; yet that taing by
agreement left to another hand , I obferve no more from a then
what concerns the manner ofhlsfally and that only as it depended
on a mutable will J
In handling thefe truths, I (nail
1. Open them in certain expl 'eatery Tbefes.
2. Improve them in fome few praiUcal aud ap-llcatory infe-
rences3
1. About the former, that God endued, &c. take thefe Propor-
tions for explication.
I. All c.eated rectitude confifts In conformity to fome rule or Prcf* x.
Law.
Rectitude is a meer relative thing , and its relation is to a
rule. By *rule> I here mean alaw[\n£t\y taken; and therefore
Ifpeakthis only of created rectitude. A law, is a rule of dutygi-
ven by a Superiour to an Inferiour ; nothing can be in thatfenfc a
rule to God , or the meafure of increated rectitude.
2. The higheft rule of all created rectitude , is the will of God, vrop. 2.
confidered as including moft mtrinfecally, an eternal and
immutable reafon, juftice, and goodnefs.
'Tis certain , there can be no higher rule to creatures than the
divine Will; and as certain that the government of God over^0Bn llt
his creatures , is alwayes reafonable and juft, and gracious ; and Rom! 1 z.i lz.
that this reafonablenefle, jufticeand goodneffe by which it is fo, Ezek.18. 2^
Should be fubjec^ed any where but in God himfelf, none that CM$
know what God is ( according to our more obvious notions of
him) can poflibly think.
3. Any Sufficient fignification of this Will, touching the rea- pr#*. 3,
fonable creatures duty is a law, indifpenfably obliging fuch
a creature.
A law is a constitution de dibit 0, and 'tis the Legiila tours will
( not concealed in his own breaft, but) duly exprefled that makes
this constitution , and infers an obligation on the. Sub-
ject. P2 4. The
io8 Mans Creation in an holy^ Serm.^ .
Piitp. 4* 4. The Law given co ^4 dam at his crearon was partly natural,
g'venby way of internal imprefTion upon his foul ; partly
pofiiive. given (as is probable) by fome more external dif-
covery or revelation.
That the main body of laws whereby man was to be governed,
fhould be at firft given no other way than by (tamping them up-
on his mind and heart, was a thing congruous enough to his in-
nocent (late ( as ic is to Angels and Saints in glory J ic being then
exactly contempered to his nature, highly approvable to his rea-
fon ( as is evident in that being. fain, hisreafon ceafesnot to ap-
proveit, Rom. 2. 18. ) fully iutable to the inclination and ten-
dency of his. will , and not at all regretted by any reluctant prin-
ciple that might in the lead oppofe or render him doubtful about
his duty.
Yet was it moft reafonable alfo , that fomc fojitlve commands
fhouldbefuperadded , that Gods right of dominion and govern-
ment over him as Creatour , mi^ht be more exprefly atferted ,
and he might mere fully apprehend his own obligation as a crea-
ture f^/tf*#^/W£j, becaufe^ his Makers Will, as well as o
thers^ becaufe they appeared to him in their own nature reafon-
abk and fit to be done ( for fo the whole of what Go J re uires of
man, is fitly diftinguifted into fome things which he commands,
becaufe they are juft ; and fome things that are juft, becaufe he
commands them.)
fm j. 5* Ad<m was indued in his creation , with afufficient abiliry
• ' and habitude to conform to this whole Law, both namral and
pofitive; in which ability and habitude his original rectitude
did confrf}.
This Proportion Carres in it the main truth we have now in
band , therefore requites to be more diftin&ly infifted on. There
are two things in it 10 be confidered.
I
7 he thing it ft If I. e was endtttd with,
7 he manner 0 the endowment.
1. The thing it felf wherewi h he was endued, that was upright-
nefie, r.cYituae, ( crherwi-fe called the image of Cod, though
that expreffion comprehends more than we now fpeak of, as his
immortality, dominion over the inferiour creatures, &c. ) which
upright-
Serm. $. bntwHtablejiate. 109
uprightnefs or re&itude confiitedin the habitual conformity y or
conformability of all his natural powers to this whole Law of
Cod ; and is therefore confiderable two waves, twc.
In relation to its £ Ru]e
1 . In relation to its [abject ; that was the whole [oul ( in fome
fenfe it may be faid the whole man ) even the feveral powers of
it. And here we are led to conlider the parts of this rectitude,
for 'tis coextended(ifthat phrafe may be allowed) with its fub-
je£t> and lies fpread out into the feveral powers of the foul; for
had any power been leftdeftituteofit, fuchis the frame of man,
and the dependanceof his natural powers on each other , in or-
der to action , that it had difabled him to obey, and had deftroy-
ed his reclitude ; for bonnm non oritur nifi ex canfis integrity ma-
lum vera ex quovis defect**. And hence ( as ^avenant well ob- D.ivex.w de
ferves)accordirgtothe parts ( if I may fo fpeak) of the fubjeft/^'V **Biu*
wherein it was, Mans original rectitude muft be underftood to all>&l>
confirt of
1. A perfect illumination of mind tounderftandandknow the
Will of God.
2. A compliance of heart and will therewith.
3. An obedient fubordination of the fenfitive appetite, and
other inferiour powers , that in nothing they might refTft the
former.
That it comprehends all thefe, appears by comparing £V. -
3 ic. where the image of God , wherein man was created , is
faid to confirm knowledge , that hath its feat and fubject in the
mind, with Ephef 4. 24. where righteoufnefs and holinefs are
alfo mentioned ; the one whereof confifts in equity towards men;
the o.herin loyalty and devotednefs to God; both which necef-
fariiy fuppoie the due framing of the other powers of the foul ,
to the ductule of an i lightened mind. And befides, that work
of fan£lification( which in thiefe Scriptures is expreily called are-
novation of man according to the imageof God wherein he was
treated ) doth in other Scriptures appear ( as the forementioned
Authour alfo obferves ) to confift of parts proportionable to diefc
I mention , yiz. illumination of mind , Sphcf. 1 . 1 §. conver-
P z fioa
1 1 o mans Creation in an r)oiyy oci m. 5
fion of heart, TfaL 51.10. victory over concupifcence, Rom.6.7.
throughout.
2. Confiderthis rectitude in relation to its Rule; that is the
1 John 3.4. Will of God revealed , or the Law of God ; fin is the tranfgref-
fionof the Law ; and accordingly rkhteoufneffe muft needs be
conformity to the Law, viz,, actual righteoufnefle confifte in a-
ctual conformity to the Law ; that habitual rectitude which Adam
was furnifhed within his Creadon ( of which we are fpeaking)
in an habitual conformity , or an ability to conform to the fame
Law. This habitual conformity , was, as*/ the whole foul, fo
to the whole Law, i.e. to both the parts or kinds of it, natural
and poftive. He was furnifh't with particular principles incli-
ning him to comply with whatfoever the Law of nature had laid
before him, and with a general principle , difpofing him to
yield to whatfoever any positive Law fhould lay before him as
the Will of God. And if it be faid ( in reference to the former
ofthefe) that this Law of nature impreffedupon Adams foul,
was his very rectitude ; therefore how can this rectitude be a con-
formity to this Law .?
I anfwer,
Av'in.Simm. tt A Law is twofold^ %jgul
arts.
lata.
2. The Law of nature impreffed upon the foul of Adam^ muft
be confidered
1. As fubjected in his mind ; foic confifted of certain practical
notions about good and evil, right and wron^, &c
2. As fubje&ed in his heart , to it confiftecf in certain habitual
inclinations to conform to thofe principles. Now thefe /WA-
nations of the heart , though they are a rule to actions , they are
yet fomething ruled in reference to thofe notions in the mind ; and
rheir conformity there:© makes one part of Original rectitude.
And thofe notions 9 though they are a rule to thefe inclinations , yet
they are fomething ruled in reference to the Will of God fignifi-
ed by them ; and in the conformity thereto, confute another part
of this Original rectitude.
2. We have to confider the manner of this endowment. And
as to this, 'tis much difputed among the Schoolmen, whether it
were natural, or fupematural. I ihall only lay down in few
words
Scrm.j. but mutable fiate. hi
, — - — ■
words, what I conceive to be cleare and indifputable.
i. If by natural, you mean cfiential ( whether conftltutively ,
or confecutlvely ) fo Original ri-hteoufaefle was not natural to
man, for then he could never have loft it, without the iofs of
his being.
2. If by natural you mean connatural , /. e. concreatewi:h the
nature of man , and confonant thereto, fo I doubt not but it was
natural to him.
6. This rectitude cf mans nature , could not but infer and "*' *'
include his actual bleiiedneffe , while he fhould acl: accor-
ding to it.
According to the tenour of the Covenant , it could not but in-
fer ir. And confide r this rectitude in itfelf, it muft needs in-
clude it: The rectitude of his undemanding including his know-
ledge of the h'gheft good; and the rectitude of his will and affe-
ctions, the acceptance and enjoyment thereof ; as ttAugujl'me in jtug.de tivitoH
this cafe, nullum benum abefiet homini quod reel a voluntas oft are f of- Dsh
ft , &c.
Thus far of the holineffe and blefledneffe of mans firftftate.
It follows to fpeak of the mutability of it, and of his fall ^de-
pending thereon.
2. That mans defection from his Primitive Hare, was mearly D^'7C? 2-
voluntary , and from the unconftrained choice of his own
mutable and felt-determining wilL
For the afferting of this truth , take the following Propo-
rtions.
i. That the nature of man is now become univerfally depraved p,^. I#
andfinful. *i Kings 8.4<r,
'**Thi$ Scripture is ful of*5and experience and common obfervati- p^aI- !4- i-
on puts it beyond difpire. Rom. 3.1 a.
Tis left then, thatfinne muft have had fome Original a- M„ - r, T,
' i^ tap. 5 . I 2ja 3 >
mongmen. &c.
2. The pure and holy nature of God could never be theOrigi- J Johny. 19.
nal of mans fin. . Sic-
This is evident in itfelf. God disclaims k , nor can any af- DeiicT-* *
firm it of him without denying his very being. He could not pfal.j-i 4. 4'
be the caufe of unholineffc , but by ceafing to be holy , which 3 John**.
would fuppofe him mutably holy ; and if either God or man muft
be confefled mutable, 'tis no difficulty where to lay it ; whatever
he
1 1 a Mans Creation in an bdy> Scr m. 5 .
he is, he is efTentially; and necefiky of exigence of being
wm always what he is,remains everlaftingly the fundamental attribute
lames i. 17. c l • l •
9 of his being.
3. Tisblafphemousandabfurdtotalk of two principles, (as
the Manichees of old ) the one good per fey and the caufe
of all good ; the other evil per [c , and the caufe of all
evil.
Bradwardins Bradwardirte s two Arguments : I. That this would fuppofe
de ca»fo Pet. two Gods, two Independent beings; i. That it would fuppofe
an evil God; do fufficiently convince this to be full both of blaf-
phemy and contradiction.
. 4. It was not poflible that either external obje&s , or the
temptation of the Divel fhould neceffitate the will of man
to finne.
External objef^s could not; for that were to reject all upon
God ; for if he create objects with fuch an alledlive power in
them, and create fuch an appetite in man as cannot but work inor-
dinately and finfully towards thofeobre£ts, it muft needs inferre
his efficacious neceffitatiou of finne, being it would deftroy the
truth already eftablifhed, that God created man wi.h fuch a recti-
tude as that there was a fufficient ability in his Superiour powers for
the cohibition and reftraint of the Inferiour, that they ihould not
work inordinately towards their ob;e£ts. The Divel could not do
it for the fame reafon, having no way to move the will of man
but by the propcfal of obje&s ; yet that by this means (which he
could in many refpe&s manage moftadvantagioufly) he did much
help forward the firft linne , Scripture leaves us no: to
doubt.
* 5, The whole nature of finne confiding only in a defeft, no o-
ther caufe need be dedgnedof it than a defective ; i. e. an
underftanding,v\ill and Inferiour powers however originally
good, yet mutably and defectively fo.
I fhall not infill to prove that finne is no pofitive being ; but I
take the Argument to be irrefragable, (notwirhftanding the
Cavils made againft it ) that is drawn from that common
, <i . j Maxime, that omne ens pofmvnm efl vel prlmam, vel a primo.
riv ^''JpK And that of Diomfim the Areopagite is an ingenuous one; he
^01/. Dion, de argues that no being can be evil per fe; for then it muft be immuT
Div.nom. tabJy, to which noevill can be, for to be alwayes the fame,
is
Serm.^- bat mm able fiate. n ^
is a certain property of goodneffe ; 'cisfo even of the hidheft
goodneile.
And hence finne being fuppofed only a deleft, a foul that is on-
ly defe&ibly holy, might well enough be the caufeof it % i, c. the
deficient cauie.
Nor is it in the leaft ftrange that man fhould be at fir/} created
with a defeftible holineflejfor if he were immutably holy,cither ic
inuftbc ex »atn'tay6l ex gratia', ex natnra it could not be, for
that would fuppofe him God ; if it were ex gratijiy then it muft
be free, then it might be, or might not be; therefore there was
no incongruity in it that it fhould no: be. And indeed it was moft
congruous that God having newly made fuch a creature, furr.ifhed
with fuch powers,fo capable of government by a Law, of being
moved by promifes and threats,he fhould for fome time hold him
as a viator, inaftateof tryal unconfirmed, (as he did alio the
innocent Angels) that it might be feen how he would behave hi-ia-
felf towards his Maker, and that he fhould be rewardable and pu-
nifhable accordingly, in aftate that fhould be everlafling and un-
changeable : The liberty therefore of the Viators and the Compre-
henfors Gibieuf well diftinguifhes into mchoata oiconfummabilk, Gibieuf de U-
and ferfeUa or confummata ; the former fuch as Adams was at his bertan Dei &
Creation; the latter fuch as is the ftate of Angels and Cre*t*r. *
Saints in glory ; and as his would have been had he held
out and perfifted innocent through the intended time of
tryal.
Ic was therefore no firange thing that man fhould be created
defeftible; 'twas as little ftrange that a defeftible creature fhould
deficere.
For the manner of that defection, ( whether errour of the un-
der/landing preceded, or inconfideration only, and a negleft of
its office ) with the great difficulties fome imagine herein,- 1 wave
difcourfe about them^judging that advice good and fober/<?r to cok-
Jidcr' how finne may be gotten cut of the world, then how it came
in. Though 'tis moft probable there was in the infiant of
temptation a meere fufpenlion of the underftandings ad,
( not as previous to the finne, but as a part of it ) and
thereupon a fudden precipitation of will, as Efiitp doth well %ftw m ft*U
determine.
Q 6. Man
H4 Mans Creation in an holy, Serm.5.
6. Man being creared mutable as to his holineife, muft
needs be fo as to his happinefle too.
And that both upon a bgal account, (for the Law had deter-
mined that if he did finne he muft dye) and alfo upon a natural ;
fork was not poifible that his foul being once depraved by finne,
the powers of it vitiated, their order each to other , and
towards their objects broken and interrupted , there fhould
remaine a difpofition and aptitude to converfe with the higheft
good.
The Uk follows which Hiall be only in certain practical Infe-
rences that will iffue from thefe truths, partly conrldered
fingly and feverally; partly together and in conjunction.
From the firfl.
1. Did God create man upright as hath been fnewn, then how
little reafon had man to finne ? how little reafon had he to deferc
God ? to be weary of his firft eftate ; Could Gods making him ,
his making him upright, be a reafon why hefihould finne againft
him ? was his directing his heart, rnd the natural courfe of his
affections towards himfelf, a reafon why he fhould forfake him >
what was there in his ftate that fhould make it grievous to him ?
was his duty too much for him ? God made him upright, fo that
every part of it was connatural to him ; was his priviledge too lit-
tle ? he knew and loved,and enjoyed the higheft and infinite good.
O think then how unreasonable and difingenuous a thing fin was J
that a creature that was nothing but a few houres ago, now a reafo-
nable being,capable of God! yet fin ! Urge your hearts with this,we
are too apt to think our felves unconcerned in Adams fin;we look
upon our felves too abftrac"tly, we fhould remember we are Mem-
bers of a Community, and it fhould be grievous to us to
think that our ffecies hath dealt fo unkindly and unworthily
with God; and befides, do not we finne daily after thefimi-
iitude of Adams tranfgreffion ? and is not fin as unreafonabie
and un;uft a thing as ever f
2. Was our primitive ftatefo good and happy , how juftly may
we reflect and look back towards our fir/4 ftate f how fitly
J%b 19." i, might we take up Jobs words ? O that J were as in months f »/? ft;
4> 1 » r~ As in the dayes of my ywth ; ;-— When the Almighty
wa&
Scrm.$. but mutable Jlate. i 1 5
vfai yet with me ; When I put on righteonfneffe and U 14,
cloathed me ; ■ ■- H'hen my glory was frcfb in mey &c. With 10«
wh.it fadneffe may we call to minde r he things that are pad, and
the beginnings of Ancient time ? wh^n there was no ftain upon
our natures, no cloud upon our minds, no pollution upon our
hearts ; when with pure and undefiled fouls we could embrace and
reft, and re Joyce in the eternal and incomprehenfible good? when
we remember thefe things,do not our bowels turn fare not our fouls
poured out within us?
From the fee on d.
1. Did man fo voluntarily ruine himfelf? how unlikely is he
now to be his own faviour ? he that was a felf-deftroyer from the
beginning, that ruined himfelf as foon as God had made him, is
helikely now to fa ve himfelf? isiteafier for him to recover his
Itation than to have kept it ? or hath he improved himfelf by fin-
ning?and gain'd ftrength by his fall for a more difficult undertaking;
is he grown better natur'd towards himfelf and his God, than he
was at firftf
2. How little reafon hath he to blame God, though he finally
periih ? what would he have had God to have done more to pre-
vent it? he gave his Law to direct him, his threatning to warn
him ; his promife for his encouragement was evidently implyed ;
his nature was fufficiently difpofed to improve and comport with
all thefe;yeth^f?ns ! is God ro tacharg'd with this f fins upon no
neceifity^vith no pretence ; but that he mult be feeking cut inven-
tions, trying experiments, affayingto better his ftate, as plainly
defpilirg the Law, fufpe&ing the truth, envying the greatnefie,af-
lerting and afpiring to the Soveraignty and Godhead of his Ma-
ker. Had we ( any of us ) a minde to contend with God about
this matter , how would we order our caufe ? how would we ftate
our quarrel ? if we complain that we frruld be concemn'd and
ruin'd all in one man ; that is to complain that we are Adams
children. A chiide might as well complain that he is the fonne of
a Beggar oraTraytor, and charge it as injufiice upon the Prince
or Law of the Land that he is not born to a Patrimony; this is a
mifery ro him, but no man will fay it is a wrong. And can it be
faid we are wrong'd by the common Ruler of the world, that we
Q. 2 da
j 1 6 Man J Creation in <m boljh $*Xf»a. $•
do not inherit from our father, the righteoufneffe and felicity we
had wilfully loft long before we were his children? If we think
it hard, we fhould be tyed to termes we never confcnted to:
Might not an heire as well quarrel win the Magiftrate , that he
fufters him to become liable to his fathers debts ! and to lie in
prifon if he have not to pay ?
But befides , who can imagine but we fhould have confented,
had all man-kind taen at that time exiftent in innocency toge-
ther ? i, e. Let the cafe be ftated thus ; fuppofe Adam our
common Parent , to We had all his children together with him
before the Lord , while the Covenant of Works was not as yet
made, and while as yet God was not under any engagmentto
•the children of men: Let it be fuppofed , that he did propound
kto the whole race of man-kind together, that he would capi-
tulate with their common Parent on their behalf, according to
the termes of thatfirft Covenant; if he flood they (houldftand,
if he f il!, they muft all fall with him. Let it he confidered , that
if this had not been confented to , God might ( without the leaft
colour of exception , being as yet under no engagement to the
contrary ) have annihilated the whole fpecies ; for vs herein can
it feem hard , that what was nothing but the M moment ,
fhould the next moment be fuffered to relapfe into nothing a-
gain ? Let it alfo be confidered , that Adams own perfonal in-
tereft , and a mighty natural affection towards fo vaft a proge-
ny, might well be thought certainly to engage him to the utter-
moft care and circumfpecYion on his own and their behalh It
muft alfo be remembred, that all being now in perfect innocert-
cy, no defect of reafon , no frowardneffe or perverfenefle of
will can be fuppofed in any , to hinder their right judgement ,
and choice of what might appear to be moft for their own advan-
tage, and the glory of their Maker.
Can it now pofTibly be thought ( the cafe being thus ftated )
that any man ihould rather chufe prefently to lofe his be-
ing , and the pleafures , and hopes of fuch a ftate, than
to have confented to fuch termes ? It cannot be thought.
For confiderthe utmoft that mi.ht bz objected j and fup-
pofe one thus to reafon the matter with himfelf; " Why? 'tis
<c a mighty hazard forme to fufpend my everlafting happineffe
f or mifery upon the uncertain determinations of another mans
"mi*
u mutable will; IhalM truft my eternal concernments tofuch
" a Peradventure , and gut my li^e and hopes into the hands
" of a fellow-creature?
It were obvious to him to anfwerhimfelf , " I but he is my
" father ; he bears a natural arYe&ion to me , nis own con-
u cernment is included, he hath power over his o.vnwill, his
" obedience for us all ; will be no more difficult than each mans
" forhimfelf; there is nothing required of him, but what his
c< nature inclines him to, and what his reafon (if heufe it)
" will guide him to comply with; and though the hazard of an
li eternal mifery be greatly tremendous; yet are not the hopes
ct of an everlading blefiednefle as greatly confolatory and en-
" couraging? andbefides, the hazard will be but for a time,
ct which if we paffe fafely, we fhall, fhortly. receive a full and
tc glorious confirmation and advancement. Certainly ro rea-
fonable man,all this con/idered( though there had been no men-
tion made of a means of recovery in cafe of falling, the confi-
de ation whereof is yet alfotobe taken in by us) would have
refufed toconfent; and then what reafonable man but will con-
feffe this to be a meer cavil , that we did not perfoxally consent ;
for if it be certain we fhould have confented , and our own hearts
tell us we fhould , doth the power of a Creatour over his crea-
tures, fignifie fo little that he might not take this for an a&uai
confent ? for is it not all one , whether you did confent, or cer-
tainly would have done it , if you had been treated with? Cove-
nants betwixt Superiours and Inferiors , differ much from thofe
betwixt equals; for they are Laws as vvell as Covenants, and
therefore do fuppofe confent (the termes being in fe reafona-
ble) as that which not only our intereft, but duty would oblige
us to. Tis not the fame thing to Covenant with the great
God, and wi:h a fellow- creature, Gods prefcience of the t-
vent ( beftdes that no man knows what it is, yet) whatever it is,
'tis wholly immanent in bimfejf(as alfo his decrees J therefore
could have no influence into the event, or 'be any caufe of it;
all depended, as hath been£hewn,on mans own will; and
therefore if God did fore-fee that man would fall, yet he knew alio,
that If he wovld he might Hand.
Qj From
1 1 8 bnt WHtable fiate. Serni.5
From both JQtntly,
i. Were we once lb happy ? and have we now undone our
felves ? how acceptable iliould this render the means of our re-
covery to us ? That 'tis a recovery we are to endeavour ( which
implies the former truth) that fuppofes us once happy, who would
not be taken with fuch an overture for the regaining of an hap-
pinefle , which he hath lort and fain from ; 'tis a double mifery
to become from an happy eftate miferable; 'tis yet as a double
happineffe to become happy from fuch mifery ; and proporti-
onally valuable fhould all meanes appeare to us that tend there-
to. Yea, and 'tis a recovery after /*//-deftru&:on ( which af-
ferts the former truth) fuch a deftru&ion as might reduce us
to an utter defpaire of remedies , as rendering us incapable
to help our felves , or to expect he^ or pity from others. O
how welcome fhould the tydings of deliverance now be to
Rem. 3 z4j&c us / how joyful an entertainment fhould our hearts give them
1 Cor.i 30^31 upon both thefe accounts? how greatly doth Scripture com-
Eph. 1.5,7. mand the love and grace of Chrift under the notion of > Re-
"^ deeming ? a word that doth not fignifie deliverance from
Jin. fie mifery only , but alfo connote a precedent better
(late as they expound it , who take the phrafe as Scripture u-
fes it, to allude to the buying out of Captives from their bon-
dage. And how fhould it ravifh the heart o*f any man to have
mercy and help offered him by another hand , who hath pe-
rilled by his own I how taking fhould Gofpel-grace be upon
this account ? how (hould this confederation engage fouls to
value and embrace it f 'tis urged (we fee) to that purpoie
Hofea 1 ?. p. O Ijrael , thou haft deftroyed thy fdfy but
in me is thy helf ; and verfe 10. it follows, / wiH be thy King;
where is any other that wiH jave thee , &c. And chap. 14. i.
O IfraJ, return unto the Lord> for thou hast fallen by thine ini-
quity. Now (friends) dobutferiouflyconfiderthis. If you be-
lieve the truths you have heard, how precious fhould Chri(t be
to you ? how precious fhould the Gofpcl , the Ordinances , and
Mmiftry of it be ? Do you complain that formerly you were not
treated with ? by all thefe God now treats with you. Now your
own perfonal confent is called for ; not to any thing that hath
the
Serm. 5 . Mans Creation in an holyj&c. 119
the leaft of hazard in it , but what fhall make you certainly hap-
py, as miferable as you have made your felves ^ and there's no-
thing but your confent wanting; the price of your Redemption
is already paid ; 'tis but taking Ch rift for your Saviour and your
Lord, and living a life of dependance and holinefle for a few
dayes, and you are as fafe as if you were in glory; will you
now ftick at this ? O do not deftroy your felves a fecond
time , and make your felves doubly guilty of your own
ru ine.
2. Was our ftate fo good, but mutable? what caufe have
wc to admire the grace of God through Chrift, that whom
it recovers > it confirmes ? It was a blefled ftate , that
by our own free will we fell from ; but how much bet-
ter (even upon this account ) is this, which by Gods free
grace, we are invited and recalled to?
THE
W$WW^ffiWWff$WiiW
no
J$ Oy
OA.
sctvtt.*;
THE
COVENANT
O F
WORKS.
^Dtfn *7W
tmon mo
Ge n. a, 1 6, 17.
^rf the Lord God commanded the man ,. faying,
of every Tree of the Garden* thou may ft free-
ly eat j but of the Tree of the know ledge of
good and evil thou fhalt not eat of it ; for in
the day that thou eatett thereof, thou fhalt
fnrely dye Hebr. Dying thou foalt dye.
s£ He next head in the body of our Religion which
^ falls this Morning to be fpoken to in Courfe ,
IS, Qods Covenant made with Adam before the
fall, which we call a Covenant of Worlds ; and
we ground our Difcourfe upon the Text read to
you.
When God would communicate his goodneffe to the creatures,
he
Serm,6. The Covenant of Wor!\s. x 3 f
Cilv'n,
he made the world out of nothing for his own glory, bur efpecial-
ly man after his Image ; this inferiour world he provided for nuns
houfj and habitation ; but hedrefleLhandrrimmeth one pare for
him efpecially, and calls it "T^ra itfe. In the Paradife orpleafanc
Garden he was nor to live idly, but mutt drefle and keep it. In
the midft of all mans enjoyments which the Lord allows him with
a liberal hand, yet he lets him know wiihall he was under fubje&i-
on, though Lord of all, and therefore gives him a command ;
obfecuii examen^ & obedient nt quo Idar.i rudiment um ; a tcjl and
try a! cf his cbsdiexce to which God trains him up.
As Lords when they let out their Lands to Husbandmen, re-
ferve Fomewhat to themfelves which the Tenants are not to med-
dle with, that they may have fome check upon them; fo God M!tfcul'
here. That which the Lord commands 'si dam 'was no hard mat-
ter; he grants him a vaft latitude to eat of all freely, only one Oecol.
fort excepted, in which exception, as God was not envious to
him, ( as the Envious One luggefted ) fo was not this Com-
mandment grievous to him.
Objett. It may be ob je&ed from i Tim, i . 9. The Law is not
made for a righteous man ; why then for Ad aw in his ri- h-
teouFneffe ?
Refol. yaul means good men do not Fo need the Law as bad
men do; for good Laws rofe from evil manners; yet in a Fenfe
the Law is given for righteous men, not co juftifie them, for it
finds them juftified already, and paft the condemnation of the
Law; it finding them a! fo fan&ified, it treats them not as ene- Bc^'
mies, but leads them, and delights them confenting to it. This
ferves to explode the errour of Antinemians and Libertines t\ fo
then God to declare his Sovefaignty, and mans Fubje&ion, gave
Adam though innocent, a Law. Mark how God bound mans
obedience with a double fence ; firft, he fenced him with a free
indulgence to eat of all but one, this was an Argument to his in-
genuity ; fecondly, by a fevere prohibition upon pain cf death ;
by the firft the Lord wooes him by love ; by the fecond he frights
him by the terrour of his juftice, and bids him touch it if he
durft.
Obferve among all the Trees of the Garden there are two here
mentionedin a more peculiar manner; the Tree of life, and the
Tree of knowledge, which are called by Divines two Sacraments^
R in
122 The Covenant of Works* Serm.6.
in a large fenfe; in which fenfe alfo, the Ark^ of Noah , the fire
TUmrn, which defcendcd and burnt the Sacrifice , the haptifme of the
Red Sea and Chad, the Manna, ihe water out of the Rock^,
the pouring out of the blood of the Sacrifices •, the Land of (,'a-
naan, the Tabernacle, Temple , Arl^ of the Teftimony, the pro-
pitiatory, the golden Candleftlck^y the twelve • ft ones taken out of
Jordan, with the pool of Bethefda ; all thefe I fay in a large fenfe
are Sacramental Symbols of the Covenant of Grace, or extra-
ordinary Sacraments; but the Tree of knowledge, and Tree of
life, are called Sacraments of the Covenant of works.
By thefe the Lord did fignific and feal to onr firtt Parents, that
they fhould alwayes enjoy that happy Hate of life in which they
were made,upon condition of obedience to his Commandments ;
i\ e. in eating of the Tree of life, and not eating of the Tree of
knowledge.
For it was called the Tree of life, not becaufe of any native
property and peculiar vertue,it had in it felf to convey life; but
Symbchcally , Morally and Sacrament ally, it was a jfign and ob-
signation to them of life natural and fpiritu'al to be continued to
them, as long as they continued in obedience unto God.
'Ahi% In like manner the Tree of knowldge of good and evil was
fpoken, from the fad event and experience they had of it , as
Sampfon had of God departed from him when he left his Nazar
jitirii haire by JDdilah.
Now that a Covenant of Works' hy in this Commandment is clear;
i. Becaufe that was the condition of mans Handing and life, as it
is exprefly declared ; 2. Becaufe in the breach of that Command-
ment given him, he loft all .
This obedience as it was Charter' ft led to Adams Cove-
nant, and Contradij 'in guifted to the Covenant of Grace, was
p. rfc tf, pcrfon, /, and perp. t uL In a fenfe,thcagh different from
th. other,ihofe three things are required in our obedience under
the Covenant of Grace, i or in reference to the Covenant.nor to
juflification ; neither is our perfonal ri-hteoufneffe perfec~tj mean
legally; yet is it perfc£t,though not in us, but in our furety ; nei-
ther was the Covenant made primarily with us, but with him, and
with us in him, and on his account ♦ even as God made the Cove-
nant of Works primarily with Adam, and with us in him as our
hzjid inclusively.
Now
-
Serm.6. The Covenant of Works. * 3 3
j
Now for our batter opening this doctrine to you I il.ail pro-
pound and anfvver fome queftions.
1. What is meant by Covenant ?
2. What ground we have to call it Adams Covenant, or aCcv:-
nant of Works.
3. Wherein dsth the Nature and 1 eno/.r of it con ft ft ?
4. Whether the Covenant of Works was revived and repeated
to Jfrael ?
$. How long it lafted; whither till novo tint) any}
Que ft. 1. What is meant by Covenant, name a nd thing f
Anfw. The word in the Hebrew is nH3 Btrith, which hatha
threefold derivation, very fit to be taken notice of for clearing of
the nature of the Covenant.
1. From Barah tochoofe, becaufetheperlonsare chofen be-
tween whom the Covenant 0: Agreement is made.- Indeed Gods ' '■*
Covenant with man is not only with his elett and chofen ones ,
but a fruic and effect of our eletiion ; yea, the Lord doth encline
our wills to make choice of him, and of his terms. / have made
a Covenant with my chofen -y fo a<rain2 Cho$fe you whom ye wiU^ri 0
ferve; ye arewitnejses again ft your J elves this day, that )ou have jofh. 24.17,1 a
chofen the Lord.
2. Or elfe this word Berith Covenant maybe taken from Ba- .
rah to eat, becaufe they were wont to eat: together of the Sacri- ^im%
ficeflain and provided at the making of the Covenant, at which
time they had a Feaft; hence the Apoftle fpeakingof the Eucha-
nft, the figne and feat of the Covenant, and which is afpiritual
Food and Feaft upon a Covenant account, faith,T/?^ Cup is the
New Teftament , or New Covenant in my blood , 1 Cor.
11. 25.
3. Or from Bathar to cut and divide afunder, by tranfpofing *)n3
a letter; for fo thefacrifice was divided, and the Covenanting
parties were to pa fie between ihe parts : Thus Abraham entred
in t® Covenant with God, and he took^a Heiftr, Shee Go.t, and 6«5i ??
a Kamme, and divided them in the midft, and laid one piece ' *' IQ*
again ft another, Ver. 9. 10. And behold a burning Lamp pajfed
between thofe pieces, in that fame day the Lord made a Covc-Vtt* 17. X&
nant with Abraham. This cutting of the facrifice into pieces,and
pafftng thorow was a lively and dreadful ft one , that the party
who jhould breaks Covenant , fhould be cm afmdcr% and into
%^ 2 pieces f
1 3 4 Ibe Covenant of Works. Serm. 6.
pieces, as he well d fe veAy and as he at leafl: implicitely impre-
cated upon himfelf ; notable to this purpofe is that in the Prophet
Jeremy, I will give the men that have tranfgreffed my Covc-
Jcr. 34. 1 8, 1 9, nant ^ which have not performed the words of the Covenant
ao. which they made bef'.re me, when they cm the Calfe in twaine ,
a;-dpajfed between the farts thereof, the Princes of Judah,the Princes
ef jer:frale:w, the Sunuchs and ths Priefls, and all the People
of the Land, wh'ch faffed between the -parts of the Calf, I will
even (rive them into the hand of their enemy, into the hand of
them that fe l^their Ife, &r. that is, to be (lain and cut
in pieces by the Sword. And herein I take the Emphafis of the ex-
Lev. z6. 2"* preffionto lie, J will bring a Sword upon yoH which jh all avenge
the quarrel of my Covenant ; i.e.by cutting them afunder.
And this cuftome was conveyed to the Gentiles, they went be-
tween the fire, and carried a Sword in their hands, and fo took an
Ub 10- contra ^ . ag Cyr}[ provCS ou,of Sophocles.
Thus Virgil fpeaking of Romulm and Tatinsy
Htnc fadus h _ Cape iunq-ebant foedera pore a.
fado am malt J ' *■ J *
fait maftate. .. »•'••/** i i r
They cm a Sww: in j under , and made a League ; and to
name no more, Tims Liviw fpeaking of the League between
the Romans, and Albans, the. Tcecialhs , Herald or Mirdfter of
thofe Ceremonies, cryed, If the Romans fhall falfifie by publlck^
and wicked fraud, in that day O Jupiter do thou fo fmhe the
Romans., as I '{mite thu Swine, and fo knock't the Swine on the
headwih a Rone.
By all which it appears that Covenants have been ever held fc-
femn, and facred things, and that men by breaking of them cfc-
ferved dreadful punifhments.
In like man.' er there was thefhedding, dividing, and fpiinkling
of blood at the miking of Covenants, and hence i: was called the
Exod. 24. £,7, blood of the Covenant ; Mofes took^ half the blood and put it in
& Bafohs, and half of the blood he fjrrinkjea on the Altar, and le
toof^ the book^of the Covenant, and re. id in the audien e of the
people, and they J 'aid, A 11 that the Lord hath faid, will we\de^
and be ob-die;jf3 and Mofes tco\ the Hood and fprink/ed it on
the people and faid, B.hold the blood of the Covenant which t\ye
Lord hath made with yon concerning all thefe words: Note,/1/?
ffrinkled
Scrm.6. The Covenant of Work*. 125
ffrlnkjed the Altar infield of God> why being inorporea/, and a
Spirit y co ft Id nrt be /printed, yet being a Covenant p arty y won Id
have the Altar ffrinkbed for him.
So much fhall ferve for the firft Queftion, fetting forth in
our Anfwer to ic the name and nature of a Covenant in gene-
ral; the fecond Queftion follows.
Qiiefl. 2. What ground we have to fpeak of Gods Covenant
with Adam, and to call ic a Covenant, there being no mention
of it here in the Text, nor elfewhere in Scripture do we read of
Cods Covenant with Adam.
aAnfvp. However the name be not here, yet the thing is here
and eljewhere,comparing Scripture with Scripture ; it is a nice ca-
vil in Soclnlahs tocallfot the word Satufattiony others for the
word Sacrament, others for the word Trlrfty , others for the
words Faith alone jufiifying^ others for the word Sabbath for
Lords day, &c. and thence to conclude a°ain(t Satisfaction, Sa-
craments, Trinity, Juflificauon by faith alone, and Sabbath, for
want of exprefle words, when the things themfeifes are lively
fet down in other words ; fo in this cafe of Gods Covenant with
Adam, we have i. Gods Command which hys mm under an
obligation. 2. We have Gods promife upon condition of obedi-
ence. 3. We have Gods threatning upo.: rrsdi (obedience; 4.WC
have their understanding it fo, as appears in Eves words to the
Serpent. %. We have the two Trees as figns and' fymbols Chap. 3. $
of the Covenant. 6. We have a ftcond Covenant , and a
7\(op Covenant, therefore there was a firft and Old Co-
venant ; a Covenant of Grace Hippo feth one of Works.
Object. If any iTull fay by//-/? and dd Covenant was meant
Cods Covenant with lfraely and not with Ad.im\ and fo by Co-
venant of Works the fame is meant, namely that which the
Loro'madeat Mount -Sinai.
Af.f.v. Hereunto I anfwer jThere is a repetition of the Covenant H ,
of Woikswith Adam intheLawof M?f*s? asinthatof the A- "a! ll'I'z '
poftle to the CjaLitlans, The haw is r.o: of filth , b :t the man Rom. i<j. *
that doth th.fe things fhaW 'live in them; fo like wife to the Ro*
m^nsy Mofes d? (tribes the righteoafnsfi which is of the Law ,
that the man who d th theje things (hall live in them : Thus it
was with Adam piincipally and properly; therefore he was under
a Covenant of Works, when God gave him that command in my
Texr. ' II 3 £*<#• fe
1 26 The Covenant of Worths. Serm. 6.
Qtett, 3. Wherein then doth this Covenant of Works
confill ? what is the nature , tenour and end of it as
fuchj?
Anf»* 1. This Covenant required working on our part as ths
condition of it for juftification and happinefle; therefore called a
Gal. 3. is. Covenant of Works; thus before, the man that doth thsfe
things Jhall live. Working indeed is alfo required under grace
now; but 1. Not to J unification ; 2. Not from our own
Ephef. 2, 8. P°wer; 3* Not previous to faith, which workfth by hve,and
Jam. a. 20. lives by workings but man lives by faith.
2. Afecond Charatteriftical figne of the Covenant of Works
is this,that in and under it man is left to ftand upon. his own legs
and bottome, to live upon his own ftock , and by his own indu-
ftry ; he had a power to ftand, and not to have fallen ; this
Gen 1 27 *S meant w^2n lt ls &*d * Ge<^ creatcd m<in *n his own
Image.
Ecclcf. 7. 19. And again , This only have I found that God made man
upright.
3. In the firft Covenant, namely, that of Works ; man had
no need of a Mediatour; God did then ftipulare with zAdam
immediately; for feeing as yet he had not made God
his enemy by fin , he needed no days- man to make friends
hy interceflion for him.
After mans Creation God faid, He faw every thing which he
Gen. 1. ulr, ^ mHde<> and behold it was very go9d ; and after the Covenant
made in chap. 2. its faid, They were naked, and they were not
afhamed ; i. e. They had not contracted guilt by commit-
ting of finne , from whence onely arifeth fhame ; there-
fore under the Covenant there needeth no Mediatour.
And hence UWofes Law was not properly a Covenant of
Gal. 3,1 $t Works, becaufe that Law was given in the hand of a
{jMediatoirr,
4. The Covenant of Works once broken, God abates nothing
of hisjuftice, no not upon repentance, but the foul that finned ,
dyed. Mark our Text, Thou fk a It dje the death, by which dou-
bling of the words in the Hebrew Idiom of fpeech , is meant
fdtablus. Vehemerxy and Certainty, which was effected, and fo had con-
tinued inevkably,without the help of another Covenant hinted in
that firftpromife,G«*. 3.1?.
For
Serm. 6. The Covenant of Works. 127
For ihe firft Covenant gives no relief to a poor finner when he
hath broken it, but leaves him hopelefle and helpleffe un-
der a fearful expectation cf wrath and fiery indignation.
5. The Lord in the Covenant of Works accepts the perfon for
the Works fake; that is, he mainly looks at the work how ade-
quate it is to the command and rule which he fo exactly heeds,that
upon the leaft failer his juftice breaks out in wrath, neither can a-
ny perfonal excellency in the world falve the matter; Cur fed **D
he that continticth not in all the words of the Law to do them , ' 27' c*
and all the people (hall fay Amen; a doleful Amen; and whofoever T,m , T
keep the whole Law , and offends in one point ^ ts guilt) of
all: Note that whdfievers God refpefls no mans perfon in
that cafe.
6. The Covenant of Works in performance of the condition
leaves a man matter of boafting and glorying in himfelf, and
makes God a debtour to hi n.
14 htre is boaftir.g f 'tided; by what Law} of worlds ? Koau 3 17,
Nay; as if he had fa i the Covenant of Works affords matter of
boafiing to him th? >rkethto juftification by his ownperfonai
power and righte^,;: neffe.
Now to him that h is the reward rccko^edyiot of graceyR°m> 4 4.
but of debt; i. e. i: obiigv:th God to pay it him as a due , which
is the language of Tharijees and Papifts; which were juftly chal-
lenged and claimed; 1. Were we indeed under a Covenant of
Works, and not of Grace; 2. Were our works perfect : 5. Did
we not lye at Gods mercy for our guilt ; All which declare man
impotent, and grace neceffary, and withal Jews and Papifts y
to be enemies to the Croffe of Chrift and Covenant of
fc>race,and under a Covenant of Works, of which more anon.
7. The Covenant of Works leaves a man flill in doubt while
re;.;nginir, in that Rate, becaufe it is a mutable (late at beft; he
had ali in his own hands, and then Satan cunningly rooked him of
all : Go:! purs him into a goodbottome, and leaves him to be his
own pilot at Se3; the Divel aflaults him, and finks him; and
therefore the fecond Covenant takes all into Gods hands, that
k may continue fafe under his Father by care and cud or1-
dy ; 1 Pet. 1. 4, 5. John 10. 28,29. and fo gives the fool
good fecurity againtt death and danger, which tjidam had not
while he flood ; much leffe can any rich or honourable man in his
fools
iz8 7be Covenant of Work* . Serm.6
fools Paradife here in this world, fay his Mountain is immoveable,
his glory unchangeable, feeing it pafle^h away as a Pageant , i
Cor.7.31. if Adams Paradife was fo rnu:able,much more theirs;
if he flood not in his integriry, how fhall they flar.d in their
iniquity t
8. The Covenant of Works was made with aH men in Adam,
who was made and flood as a publick perfon, head and root in a
common and comprehenfive capacity ; I fay it was made with him
asfuch,and with all in him : Quo man ft remanent;^ & q w fere-
mtc feribat 5 he and all flood and fell together ; for even the E-
left may fay, We are all by nature the children of wrath as well
>m. 3. 19. <u oth:rs\ and that of Sl.PanlyfVe knove that what things foever the
haw faith) it faith to them who are under the Law that every
worth may be flopped^ and all the world may become guilty before
CjJ.
But the Covenant of Grace is a d'fer imitating thing ; it takes
in feme, and leaves out others ; Chrifl is not a head in Covenant
with ail,as Adam was, but of his Ele& only ; for we finde ma-
ny in the world under the headship of Satan and Antichrifl, and
old Adam) who are out of Chrifl, not only becaufe unconver-
ted as Saints them fe Ives are before regeneration, but out of Chrifl
in the account of Gods Election, Donation and Covtnilni %
who have none of his Jpeciallovey nor ever fhall have.
Thus I have briefly opened the difiinguijhing CharaB;rs of
the Covenant of Works,which might have been more enlarged
by thofe of the Covenant of Grace, which is eafily done by way
of oppolition and companion one with the o^her ; and therefore,
and for brevites fake I omit it ; and come to the next
queflion.
Que ft. 4. Whether this Covenant of Works made with aAdam,
was revived and repeated to Ifrael in Mcfes time; and if fo, in
what fenfe, and why ?
Anfw. I anfwer affirmatively, that in fome fort the Covenant
of Works was revived and repeated to them, which appears from
thefe grounds.
1. They were tyed to Commandments under a curfe.
Gal. 3. 10. 2. Blefling is promifed to obedience; they are both fet down by
Dcur.z8 1 5 2, Mofes at large in Deuteronomy) chap. 28. and elfewhere.
& vcr, if. \6>
Scrm.6. the Covenant of Works. i z<?
3.1c i? exprefly called a Covenan:,I mean the giving of the Law
for obedience. Deut %
The Lord God mad.: a Covemnt with imri Uorcb.
4. Lisoppofedto the Covenant of Grace as another Cove-
nant upon this very diiiinguilhing account of obedience and faith ,
works and grace, as you may fee" at large among other places in H b g tf. ^
that of the Hebrews. 9 10'3&c.
Now there are foure principal ends which the Lord had in
fo doing.
1 . That he might hereby make men know what fin is, how prone
we are to it, and how averfe and head-flrong againft all good; this
is done by a Law of Works, Rom.~j.-j. to the 13. v£r. This in-
deed is Gods clear glaffe by which he discovers to us the moral
and penal evil of fm; fo Kow.3.20.
2. That hereby the Lord r.:ight hold men in to obedience by a
ftrongcurb; becaufe we are fo apt to break fence, he hedgeth up
onr way with thorKes^HoL2.^y6.
3. That God might ji op every month , and make all guilty be-
fore hint) Rom. 3.19.
4. That men may hereby be lafh't and driven to Chrift as with
a School-mafttrs rod, to fee an abfolute need of him , and to
make out hard after him, Cjal. 3. 22, 23, 24.
For men care not to run to a City of Refuge unleffe the avenger
of blood follow behinde at their heels ; neither do the whole need
or regard the Phyfician, but the fick and wounded.
Yet notwtthftanding all this, they were not properly under a
Covenant of Works, neither was the law given to them as fucha
Covenant meerly.
1. Becaufe as the Law was to convince of {in, fo it fhewed the
expiation of fin,and therefore their Sacrifices were killed and the
blood fhed and fprinkled, Beb. 9. 22, 23.
2. The Covenant at Mount ewW.was not made with all with-
out exception as Adams was, but only with afeleS people, even
with IfraeL
3. Becaufe the Lord ftill puts them in minde of his pro-
mife to Abraham, which included Chrift,and faith in him,and was Ga!'5% I*'i;*
no: null by the Law.
Q*ejt. 5- The laft queftion is how long this Covenant lafied, and
whither any be under a Covenant of Works? f
S Anfrv.
, 2 o The Covenant of Works. Serm.6.
c/fnfiv. Moftftrictly it was but to the giving of the firft pro-
rnife, tor then the Covenant of Grace began,but was more large-
ly and clearly revealed (till the coming of Chrift) by the Law
and the Prophets ; but was molt perfpicuoufly and fully
by Chrift himfeif in his doftrine and death, and by the abun-
dant pouring out of his Spirit.
Howbeit all along and to this day every natural man is under a
Covenant of Works, becaufeoutof Chrift, therefore under the
Law,and the curfe of it ; for which caufe the Covenant of Works
Ftdus natur*. is by fome called the Covenant of nature.
Again, all they which look for righteoufnefle and falvation by
the power of their wills, by theftrength of nature, and by per-
formance of duties, as Jewsy Turks, TbiUfophers, Papiftsy So-
Gal.4. 24>aj. ciniansy Pelagians-) thefeareall under a Covenant of Works,
they are not under grace; they are of Hagar the Bond-woman ,
of (JVLomt Sinai which anfwers to Jerusalem which now is ,
which is in bmdage with her children , as the Apoftle fpeaks in
his elegant Allegory.
1 come now to draw fome Corollaries from this doctrine of the
Covenant of Works thus propounded, inapra6tical way of ap-
plication, and that briefly.
CoroL 1. Itfervesfor admiration^ to wonder with a holy afto-
nifhment at the Lords infinite condefcending love in making a
Covenant with poor man.
1. Becaufeitwasafreea&in him to doit, he lay under no
Rom. 9 1 5,1 tf. compulfion io lt ; nothing of merit or profit in a defpicable worme
' appears as a motive to k ; it was a royal a& of glorious grace from
the King of heaven to vile creatures : O wonderful !
2. Becaufe as it was free for him to do it, fo he bound his hands
by it, and as it were loft his freedome by it ; for his truth holds him
Hcbr. 6* 18. faft to it, by which its impofjible for him to change. Q
wonderful !
3. He made the fir ft offer, he prevented us by his gteceJke loved
m firft, 1 John 4. 10, 19. aii this appeared in th~ firft Govfe-
, mnt with us,in vouchfaftn?, us to- make any at all with him: Iuefia-
¥e<h-?T>ti uri-bdis mijencordia Vivirut Argumemum q»cd ipfum mmsn , tfje
691& cetera?, inquam Dews o£ttrnm fadtu ipfum primus offer t , mtllis ad hoc
hominnm merit is adaliusyfed mera & nativa bomtate impulfns ;
we fc'io an hnmanum ingen'mm hoc mj/fterinm vel plene tenciperc^
vcl
Scrrd.6. The Covenant of Works. 131
vel dlgnis Uudibus evehere fojfit. Unfpeakible mercy that the
eternal God llioukl firft offer to league with us , moved to ic by
no merit in us, but by his own native goodnetfe only; a myftcry
which the minde of man cannot conceive, nor his tongue praife
to the worth of it; thus a grave cAmhoitr, which will the more
inhance the love of God ; if we
4. Confider that he makes Covenant upon Covenant after
breaches and forfeitures, renews them again , and ratifies them
ftronger than ever, as he did the new Covenant after the old was
broken by our high and hainous provocation in the fall ; and which
he doth to every ele& foul in the Sacraments, and after groffe and
grievous Apoftafies; See Jerem. 3.1. Eze^. 16. 6o> 61 , 62, <5?.
Hof. 2. O admire and adore this lovs !
Corol. 2. Seeing there are two Covenants on toot, one of
Works, another of grace; and very many, yea, the farre greateft
part of the world are under a Covenant of Works , which is a
moft fad and doleful eftate, becaufeaftate of wrath and death, a
moft wretched and accurfed condition ; O try under what Cove-
nant thou art ; for if thou art in the ftate of finful nature, a fprowc
of old *Adamy never yet cut off from his root of bitterneffe,nor
graffedinto.Chrift, thou art undone; to be under fuch a Cove-
nant is to be an enemy to God, and to be lyable to all his plagues ;
O make hafte then, and fiee as a Post, and as the young Roe into
Chrifts <zArines.
For confider, how thou canft [land before the Bar of God in thy
fins, in my nakedneffe; Adam fled away from the prefence of
God afra;d and afhamed, hiding himfelf in the Thicket, be-
caufe he was naked; but where wilt thou hide thy nakednefle in
that dreadful day of the Lord! therewillbenofhelterin that day
for a finner.
Cord. 3.' Labourto underftand and difcern aright the nature,
tenour and rermes of both Covenants.
1 . Became they are eafily miftaken, and many do miiiake them;
'Rem. 10. 2, ;.
2. Becaufe the miftake is dangerous, like a man in the dark as he
t:avel?,findestwo wayes; one way is wrong, yetitfeeihs as good Pi'ov« J4- ii«
and fife as the other ; he goes on in the wrong, which leads him
to a Rock, where he falls down headlong, and breaks his neck ;
fo many a poor foul imagines he is under a Covenant of Grace,
S 2 and
1 3 z ibe Covenant of Works. Serm. 6<
and in afafe way to heaven, when alas he is yet under a Cove-
nan: of Works, and in the high-way to hell ; Labour then to
dmrernthe difference , (earth th; Scriptures, and thy own heart,
Job 35. 25. go to the Lora by prayer, and to his M nifters, that they may
ihew thee thy way, left thou go on to thy deftruction. Aid
therefore,
Cero1. 4. Improve the Covenant of works for the convicti-
on of fin, rijueoufnefs, and judgement; for till the Lord lets
thee fee what ic is to be under fuch a ftate, thou wik never fee the
evil of ic, nor ever defire to. change it.
^ Corol.%. Renounce thy Covenants with fin^Satan^nd creatures,
orelfe thou wik never be admitted into Covenant with God;
if thou break not with them, God will never clofe with thee; if
thou be a Co vena ni-fer vane to them, thou art no Covenant-
Mauh. 6. 14. fervanc of the Lords; for how canft thou ferve thofe two tjftia-
ijoh.i. 15,16* flers , Gsd and CMammon} both which crave thy whole man,
and thy whole work, and which are utterly inconfiftent with
each other.
Carol. 6. Labour to relieve thy felf under thy greateft ftraits
, and fears by Covenant promifes ; I mean the promifes of the
Hebr. 8. £3io> new Covenant which are called better promifes, becaufe abfe-
*l> I2# late promifes ; becaufe they work that in us and for us which God
/oil. iy. requires of us , when cf ourfelves we cm do nothing..
?£ ' As the new Covenant is the be ft Covenant , and the promifes
A&ss's .34. of H the beft }romifes\ fo the mercies of it are the be ft
mercies , for they are the fure mercies of T>avid, 2 Sam.
23. 5..
Corel. 7. Bleffethe Lord that ye are under the beft difpenfati-
on, and cleareft difcoveryofthe Covenant of grace, better than
Adams after the prom ife was made to him upon his fall; bet-
ter than Noahs after the flood , better than Jfraels in the VVil-
derneffe, yea, better than the Patriarchs and Prophets who had
much legality and ebfeuriry in their adminiftrations, in com-
panion of us \>ho behold with of en face the. glory of God ,
a Cor. 3. i§.
That it is the lot of us Gentiles to be brought into the know-
ledge and participation of the Gofpel in the laft and beft time ;
I mean after Chrifts appearance in the flefh,
The
Scrm.6. The Covenant of Worhj. 133
TheApoftle compares the Church to a Tree, which hath theRom XI l6
fame root ChrilV t?ut fcveral branches; now that the natural i7*
branches ihouldtecojt off to make way for the ingrafting of us
wildii gs, is matter of praife to ihe High God for his rich grace to Pet. Mart.
us Gemiles, Epkef. 3. 8.
CoroL 8. Labour for a fpiric of felf-denial and debafement ; for
as the Old Covenant fpiric is a fpiric of pride and boafting to ad-
vance narural abilicies, to glory in our own perfonal endowments Rom. 3. 47.
and performances ; fo a New Covenant fpirit is contrary to that, R°m' xo« V
and is a fpirit of faith, felf-denial and debafement.
CoroUg. Watch againft Satan; as foon as ever God and man
were in Covenant, he fet himfelf to break that Covenant , and
prevailed;for he beguiled their fimplicity by his fubtilty, 2 Cor. 1 1.3. Gwl j.
Now albeit the New Covenant ftands on a furer foundation, yet
he will very much weaken our comforts, and increafe our for-
rows by drawing us under Gods difpleafure by {in, forfeiting Co-
venant mercies by Covenant breaches, which mercies though
they are not loft finally to Gods Ele&, yet are they often Co be re-
covered, renewed and fecured to our fouls by a clear evidence.
Befides Satan will perfwade men to flight and renounce their
Baptifme, as when he makes witches, and turns Chriftians to be
Mahnmetans, becaufe thereby he knows they renounce their Co-
venant with God to make one with himfelf ; there are
that upon fairer pretences, neglect or deny the Seals of
the Covenant ; Satan had a fair pretence alfo to draw away
our firft Parents, and make them break with God, which
they little thought would have coft fo d^ar; but the fad e-
vent (hewed the finfulnefle of that finne ; wherefore tvaeh
a#d fray that ye enter not into temptation ; Be not ignorant of
Satans Devices in thefe back-Aiding and fedifragous times y
Remember from wfance ye are falhn , and Walk (led f aft in
Gods Covenant ; joh that ft and, lear.n by others falls t<rtakelr'Jc*IZ*
Ued.
Si THE
■34
Jl? <ht$k
Serm. 7-
THE
FALL
OF
MAN.
Rom. 5. iz.
Wherefore as by one man fmne entered into the
worlds and death byjinne , and fo death paf-
fed npen all men, for that all have finned.
His do&rine of Original fin, is not more diffi-
cult to underftand, than neceflary to be known,
more full of knots than ufes : if we conftder ,
1. The feveral batteries that are planted againft
this truth , by Rabbins^ Pelagians , Socimans^
Flaccians, ^Armlmans , Anabap'tfts ; batte-
ries raifed by Te/agitu his pride , Philofophers
ignorance, Papifts policy, and Hereticks idolized reafon. Or 2.
if we confider the dependances of other doctrines upon this
truth. Auguftlfie writing againft PeUgiwy thought the fumme of
Religion confiftedin the right knowledge of Original fin; As we
know
Serin. 7. The Fall of Man. 13 5
know the pleafantnefle of a garden by the noyfomnefle of a
dunghill ; the grarefulneffe of a day from the darknefle of a
night y io we cannot know the benefits of Chrift fo well as
from the knowledge of our Original guilt and fin. By a ftri& fur-
veyof Original fin, we. may better underftand the honour ofju-
fliticaiion, the power of grace and fanftific/tion, the fweetneffe
of a Chrirt, the neceflity of a Gofpel, the precioufneffe of a
Minirtry ; and therefore it was a futiious and malicious afford-
on of Cclellins of old , to call the doftrine of Original fin ,
rem qucftionisy non fidei ; a matter of debate , not faith ; and the
Hereticks of late, to reproach it with the ftile of Austins fig-
ment. 3. If we confider the influence of this truth upon our
practice; The knowledge of Original fin; it is the curb of pride,
the foylto feteff grace, the glafsofman , the fpurre of indu-
ftry ; it is that which makes the bed of Saints to weep in the beft
of duties,and the wprft of finners to look pale in their greateft pro-
fperities; fo that you fee the doctrine is moft ufefuf, let it there-
fore be molt grateful. Now this Original fin , Divines ufually
diftinguifh in peccatnm Origlnali Origwans^ & in peccatum Ori-
ginall Originatum ; into Original fin Originating , and into O-
riginalfin Originated; into the Caufe, and into the Subject of
this fin , the fountains and its ftreames ; one man infecting, and
all meninfe&ed; the firfHs my task, ths fecondis referred to a
more worthy hand.
In the latter part of this chapter, where the Text is, the Apo-
file carries on a double defign.
1. To fhew the excellency ofChrift, and grace by Chrift.
2. The neceffiry of faith in Chrift; and both thefe he demon-
Urates by a full and large comparifon between the firft and the
fecond Adam; the loffe bythefirit, the gain by the fecond ;
the fin of thefirft, the grace of the fecond ; the condemnation
we are obliged in by the firft, and the pardon we are enriched
with by the fecond, thefifftisa poyfonous fpring, the fecond is
neanfing fountain.
The Text, if you look at the dehgnofit, it points at the po-*
Rem , where fin and death firft entered the world • an J that was
by Adams earing the forbidden fruit ; the prohibited Apple ,
was the firft Apple of contention between God and man-kind,
It we look at the parts of the Text, they are three.
:e, We
130 imrau oj man. aerm.7.
1. We have an unhappy Parent , vte. Adam ; not only by
hisotfence undoing himfelf, but making a bankrupt world. By
him fin entered the world.
2. In the Text we have an unhappy polterity , not only to be
l'nkt totheloyne?, but the fins of the firft Parent. The whole
world had fin entered into it , and all have finned , faith the
Text, viz,, in him.
2. We have an unhappy portion; fin and death t he infeparable
twins of mifery; fo faith the Text, fin enters,and death by fin ; fin
came by Adam , and death came by fin ; the one fell in pell meli
into the world with the other; and both are the unhappy inheri-
tance ©f every child of Adam ; indeed the Saints are exempted
from the fecond, but not the firft death ; fin and death were mar-
ried in Adamy and they fhall not be divorced in any of the fons of
Adam ; believers dye temporally , though not eternally ; they
£^d the ftroak, though not the fling of death.
Now for the further clearing of my way , it will not beadi-
greffion, to rake off the veile from the Text in a fhort explica-
tion.
By one man~\ and him we may confide r ; 1. His name, A-
damy and this comprehends his perfon , fex, and kind. 2. His
order ; he was the firft man, 1 Cor. 15.45. 3* His Perfon in
the individual. And fo Original fin properly is not derived from
the proximate Parents, but the prime-parent. 4. Hisnature;^-
dam was one, mn tantum in individuo^ fed in (pecie ; one com-
prehending the whole root, reprefenting the whole ftock , the
feed and generation of man-kind ; fo Adam is taken for the fpe-
cies of man.
$ttmc~\ The Apoftleherefpeaksoffin; not fns, as if he would
precifely determine it of that one root of fin, dirtinftfromthofe
many following fruits ; this fin hath been the Original, the in-
centive , the caufe of all finne ; this finne Rained the
world.
Entered into the werld] viz,, by propagation; fin entered
like death; Now death is actually propagated , a? he faid,
J dome genuine mntakm-y I know I beget a dying child, a child
fubjeft to death ; finne entered not by example , but ge-
neration.
The World ] By the world , we muft not underftand terrenam,
&
Serm.7« The Fall of Man. 137
& corp rdem vkam , the flea far* and delights of the nor/d;
for the Sa;ntsare crucified to the world, in this fenfe, Cfal 6.
14. and fo Original fin fhould not feize on believers; Nor, 2.
In locum mundr; for as Parens obferves , the Angels firft fin-
ned; and finfirft entred by them into the place of the world.
Nor 3. In Taradifum, into Paradife ; for fin was firft commit-
ted by Eve in Paradife. But 4. We mult underftand the ii ha- M
bitants- of the world; Vmverfum genus humanumy all man-kind, Gmuriusl
as Mart. Gor.
And death by fmne'] The query among Divines is, what this
deaah is ; Some fuppofc the death of the body, as %Ambrofe ;
fome the death of the foul, as the Pelagians ; but as Haymi
obferves , mors an:m<t & corporis in omnes frtravftit ; the death
both of foul and body pafled on all ; for as Origen faith , Mors Orig.
corporate umbra eft fyiritualts , the death of iihe body, is only
the fhadowofthe death of the foul ; fo that by death in the
Text, wemuft neceffarily underftand the death of foul and bo-
dy , with ail the antecedents and confequents of both , lick- nWet.
neffe, weakneffe, corruption, guilt , horrour, defpair.
Death faffed ufon all men ] Corporal death on all ; the mod
holy , moft flourifhing, moft probable to live ; fpiritual and e-
ternal death on all men , in the fentence, not in the execution ,
Rom. 3. 1 9. the fentence is reverfed, the execution for ever
forborn to believers
For all have finned ^ For the opening of this, I fhall only
give you the glance of <Jteufculns ; In <-Adam omnes fuimns ,
in lumbis ejHsy &c. we were all in the loynes of offending A-
dam; From thatmafle we fprung; and therefore as Levi paid
tythes in the loyns of Abraham , Hebrews 7. 9, 10. fo it
is no wonder , if we being in the loyns of Adam , are found
finners in him.
Now the mournful truth that the Text prefents us with, is this, Voft.
viz,. That our fir ft Tarent h histranfgreffiony hath left an un-
happy po tion of Jinn e And death to all hit poftcrity ; thus much
the Text expreffeth, thus much it confirms; we have this un-
welcome entail from our firft Parent. Concerning death, I
fhall not dilate , becaufe the (hade of death doth alwayes ac-
company the body of fin ; but I fhall only infift on tha: part of
our portion, fin. fVe are entituled to Adams fmne \ 'Tis a de-
T riva-
1 38 The Fall of Man. Serin.7 .
£ ; . .
rivation From the root to the branches ; as poyfon is carried
from thefountain no the Cittern ; as the children of Traytours
have their blood tainted with their fathers Treafon ; and the chil-
dren of Bond-flaves are born in their Fathers condition. Ow-
- ~ neS i» ^Adamj peccavernnt , quia omnes uhus tile fnernnty Aug.
All were entangled in Adams (in , becaufe all were folded up
in Adams perfon ; And the fame Father in another place ,
Traxit r sat urn homo , qui annus erat cttm illo a quo traxit; Man
drew down guilt upon himfelf , becaufe he was one with him from
G>eg, whom he drew it. And it is an excellent obfervation of Grego-
ry , Genus hmnar.um in parente primo velut in radice putrnit ;
Man-kind putrified inthefirft parent as in a root. Adam is as .
the poyfoned root , and the clutters are envenomed , becaufe
the root was poyfoned ; had Adam flood and preferved his per-
fection, his glory, as a royalty had defcended to his feed , to
man-kind ; but by his offence, forfeiting his beauty, and con-
tracting on himfelf both guilt, and an univerfal loathfomeneffe ;
both loffe and loathfomneffe he tranfmits to his poflerity ; and
it is upon his breath , that every child that comes into the world,
fucks in poyfon with his fiHJ breach ,• and is no foonera living
creature, than a deformed finner. This truth we find early con-
firmed in the world; fo Adam begat Seth according to his own
likenefs, Gen. $£3. nonadfimilitudinem'Dci,£edadfimilitti-
*r»c{ma*. dinem jut ; and it is very considerable the Original phrafe /o^STD
•jniOli* in his image, in \\\%likene$\ the word is as it were re-
doubled , to fet the greater brand upon corrupt nature ; in his
image, nay, in. his liken e£. And to fhew the jnecefTity of our
drawing corruptnefs from lAdam^ holy Job expreffes it by a
quick andfma-rt interrogation , Job 14. k Nay, th s truth Da-
vidkzms to beduettith. tears , ar.d deplore with fighs, PfaU
51.5. Behold j Iwasjhofen in iniquity, , and in finite did my n 0-
t her corxe'vL'TX1:. In 1/ i th, Gofcfej , this fpot is more
clearly diicernable , and from whence we retfeivec) the contagi-
on, 'R&.n. 5. 19. h-j God we are creatures, by A4a& we are
iinners ; fo thaf I*ext ; Bf iihttyim Wfolte&ience^ muJnyiwere
made pnwrs. Andi:oa:oft fe^arkabFjp,0 i Cor.\^. 49. And as
we have 'b or '-id tic image o\ L the ' earth: y, &r. Nor is that ^lofs
of ( 'ytrian upon the place to be over-po'/fed ; Imagincm terre-
m portavimtcsrfe aandi fro^tnfrenem > & mortem ; imaginem c<c-
tfiis
Serm.7. The Fall of Man. *39
leflis p ,r:cmiu , 'Cfntfc *Hti*in in fhnfthatty inTbaitratioKom ex mor-
te & corruption* , ad vitam & inimortalltatem ', ( i. c« ) We
have borne the image of rhe earthly ji[dam\ a propenfity to
fin and death ; lee us beat the image of the heavenly , a cortftatf-
cy inholinefs, and inftauration rroin death and corruption to
life and immortality. I fhall only adde one Scripture more, £~
phef.2. 3. We ire,e by nature the children ofvratb% 4s Vtetlasfc
thersi
Now there are three things which are confiderable for thedi-
fpatcbof the doclrinal parr of the Text.
1. To demonftrate more particuhry the tranfmuTion of Adams
fin to us.
Now Adams fin is tranfmkted to pofterity two waves. 1. By
imputation. 2. Byinhsefion; theguiit, and theftaki ofhisfin
is propagated to all his pofterity.
1. The fin oiAdam is derived to us by way of imputation ; .
and thac upon a double demonftration may be evidenced. \'Jr
u Rations federis > by the reafon of the Covenant of Works Dcmoi. 1.
which God made with Adam, we were in him all of us legally ;
when God firft made a Covenant with man, it was not with A-
dam , ratione individmy as an individual perfon ; fed ratione \ la-
tum , as he bore our nature with him, as the reprefentative of
man-kind ; God rriakes his Covenant with Chrift as Head and
Mediatourof his Church , with Abraham as the father of the ^ n
faithful, with Adam as the ftock of man-kind; we were in pfai.4o,8,"
him parties in the Covenant , and had intereft in the mercy
which fhould accompany the keeping of i:, and were liable to
the curie which {hould follow the breach of i: ; Now Adam vi-
olating the Covenant , the guilt of that violation defcends upon , „
all his pofterity, %j>m. + 19. Conftituti [ant peccatores , th(y"^pfj?X?
were conftituted finners; It is to be noted, that Cod never |/^wT«5°"
makes a Covenant with a fingle perfon, perfonally and indivi- A4u. rChrv<
dually , that all others are unconcerned in it ; but with whomso-
ever God enters into Covenant , that perfon is a reprefentative
of others, and is to be looked upon as a publick perfon ; other-
wife God fhould make as many Covenants, as there are perfons,
which is the greateil abfurdiry toaffert; and fo in Covenan-
ting with Adam , he looked on him as the Rock and root of man-
kind.
T2 2. Ra-
40 The Fall of Man. Serm(
2. Ratlone ColUtioms. The Apoftle in two places makes a re-
/tt&. z. m arable comparifon between Adam and Cbtift, the firft and
iecond Adam ^ comparing the good of the laft, with the evil of
the firft , the grace of the one, with the fin of the other; the life
conveyed by the one , with the death trar.fmittedby the other,
Rom. 5.12, &c. 1 Cor. 15. 45, Crc. Now the righteoufnefle
of Chrift redounds to believers to justification ; fo the fin of A-
dam redounds to his pofteriiy to condemnation ; by Adam we are
caft, by Chrift we are cleared ; by zAdam guilty , by Chrift in-
nocent ; the comparifon would elfe be wholly infignificant ; as
by Ch;ift weare made really righteous, fo by Adam we are
made really (inners ; we are Princes in Chrift , Prifoners in
Adam ; Crowned in Chrift, curfcd in Adam ; this is is one great
drift of the comparifon.
?mic. 2. 2# The fin of Adam is derived to us , not only by way of im-
putation , but by way of inhaefion ; we receive from offending A-
Adamw genu* damy vitiojitatem, libldinem , morbidum ajfettum , a vitiofity ,
n°ivhm Aug laftinS> anc* a contagious diftemper ; we receive nor only a de-
feci of holinefs , but deordination , pravity , evil difpofition ,
Enhef . n. p'ropenfion to mifchief , averfion to all good; this fometimes
John 3!^ the Scripture cails the Old man, the flefh, divelifh wifdome ,
jam.3.15. the hell that fees the whole courie of nature on fire, earthly
Col. 3. 5. members. And that Adams fin is propagated to us by way of
inhaefion, islikewife demonstrable by a double evidence.
Ar£. i. 1. From the confeffion offome of the beft of Gods Saints,
PAA51. ^. The foul of David was no fooner united to his bo-
dy, than fin was united to both; he had not only a Crown of
gold, but grace ; he was not only a JjMs after mans defire , but
1Sam.13.14- a Sai't after Gods heart ; yet this finful leproiie he drew from A-
dam, this Original ftaine clave to him; he was a finner in the
womb , though a Prince in the Throne , and a Saint in the San-
ctuary. And fo Tattle that excel len: Apoftle, how doth he
moan this inward fpor. vvhich he drew from A lam f how doth he
complain of ind- tiling f n ? %jm. 7. 17. of an evil within
him, verfe 10. of a law of his members, verfe 23. Thefe
groans of fuch eminent Saints are too pregnant an argument,that
che fin o£ Adam tranfmiited to us , dorh not only caft guilt on
our perfons, but filch on'our natures; lay a charge to us, but
throw a gain upon us.
2. A&
Serm.jr. The Fall of Mart. 1 ^ 1
2. As Chrift dorh not only vouchfafe believers imputed, buc lArg. 2.
infufed righteoufnefTe ; the merit of his obedience , but the gra-
ces of his Spirit; to juftifie , but to renew and fanctifie us- fo l Cor« *« 3°»
the firft Adam not only conveighs guilt to condemn , but filth
to defile us; elfe the work of fan&ification would be wholly un-
neceflary , and thi comparifon between the firfi: and fecond A-
dam, would be maimed and imperfect ; Chrift makes us heaven-
ly, as well as pronounce* h us heavenly ; and Adam makes us
earthly, as well as leaves us to the punifhment ofthofe that are
fo. The full comparifon between the firft and fecond <iAdam,
fpeaks this clearly ; Adam had fin to defile , and therefore Chrift p
had blood to wafh; Here may that obfervable paffage of An-rt^it^' ,
fit* come in, Viai ego ^e lantern yuerum , arc. I havefeen;iw/iw^fwr
faith Auguftix-j a child with his eye full of envy, venring Bis A&mw porta-
malice , &c. Whence comes this incurvation and wayward- vit* Cypr,
nefs of nature, but from Adam t happily the parents of this
child , were true and eminent believers ; fo that there mud be a
tabes , a difaffe&edneffe tranfmitted from Adam to his pofte-
.lity, againft the opinion oi Peter Lombard and the School-
men.
2. The fecond thing to be opened for the difpatching of the
doctrinal part of the Text, it is this, To vindicate the righre-
oufreffe of God in this tranfmiffion and conveyance; And the
jufti.ee of God is moft glorious in this propagation oi Adams
finne ; and this may be cleared in a double Demonftra-
tion.
Adams finis ours as well as his; as a Learned man motte- Demon. %.
Jegantly, Si tjnispstte laborans alios wfic/at , hi norinmnr^ di- Pet. Martyr. '
chur llloyPim eivij ' fy ,'non alien a, fed fnapefte mortnm ejfe. Now
there is a double Argument to prove A dims fin ours.
1 . Elfe God did pur.ifh us for anothers fin , that fault which is
not our own , which is again/} divine juftice. God doth not u-
fually ftrike th.fonfor the fathers crime, and make the fori feel
the bruife of the fathers fall , that the father {hould merit the
ftroak , and the pofterityfeel it; this is againft his own prote-
ftation>£^ 18.2.
2. The Antkhefis between Chrift and Adam, would not hold,
if Adams was not to be reputed ours ; for as the righteoufnefTe of
Chrift, it a wmmHnicatttr membrUy nt quiffyfidelij die ere ^(fn^
T 3 iiham
I42 The Fall of Man. Serm.7.
llUm ejfefifam>&c. as £#cvwwellobferves, is fo communicated
to us, that every believer may fay, This rigliteoufneffe is mine;
fo the iniquity ofAdamisfo communicated to all hispoflerity,
that every child of tsfdam may fadly fay , This iniquity is mine,
and I am righteoufly punifhed for it. And now therefore I fay,
if Adams (in be ours in the guilt and (Uin of it , let us ac-
knowledge Gods julUce 'in the tranfmiflion of it.
2. Had Adam Rood , we expected the entaile of perfection
cmw. 2. anj h-tppineffe. tnat: the Crown fhould have defcended to us
as his ifiue and off-fpring ; we expected that the beauty of his
mind , the harmony of his will , the holinefle of his defires , the
abfoluter.efle of his Soveragnty fhould have fallen to us as
a Princely inheritance ; and therefore sAdam falling, it is
but juft that the entaile of fin and death fhould be fixed up-
on us.
5. Now the third thing to be opened , in the finishing of
which, the doctrinal part will be difpatcht? istofhew, that^f-
dams fin is not propagated to us by imitation , but by gene-
ration , againft the heretical pelagian. And this fhafl be
briefly coucht under the evidence of a five-fold Argu-
ment.
A<g. 1. -^£.1. As our Divines feafonably obferve jChrtfts rigktcoufiefe
is not only propofed to us to be imitated; we fhould then all fall
fliot in writing after the copy; but thofe that lay hold on his
righteoufneffe by faith , they are changed and renewed in their
minds ; there is a phyfical communication of thisrighteoufnefs ;
Rom € u l^y ^e*e c^e Power °^ n^s ^eat^ *n tne crucifying of their lufts ;
Phil.3,10! and the vertue of his refur region in their newnefie of minde and
life, as the Apoflle moft pathetically ; So Adams fin is not on-
ly our Copy , but our corruption ; it doth not only fcducc^ but
defile our natures ; not only entice , but condemne our per-
sons; Adam was not only a finful pattern, but a finful Parent ;
the plague of his fin hath infected the humane nature; not only
me, but man-kind.
^rjr.2.Baptifme that is adminiftred to little ones,io our infants
it cannot bethought to blot out fins of imitation; fo: they are
guilty of none ; then Baptifme would in vainc be adminiftred to
our infants ; and this raifes the feud ot Ambaptifis aqainft this
great truth of Original fin. They deny the fin of Infants , that
they
Arg. 1.
Serm. 7. Tbe Fall of Man. 145
they may deny the Baptifme. Now we cannot conceive that tha
blehed Ordinance of Infant Baptifme fhould be adminiftred for no
defignsandpurpofesjand why doth the Apoftle call Baptifme the
Laverof Regeneration? Tit. 3. 5. were there no ftain in Infants,
what need of a Liver, or of wafhing ?
Arg.$ .And as Ambrose obferves ; David aityante ufuram Ihcu% Amhroft
fe accipere origlnu mjuriam ■ 'David complains that he lay under
theftainof original fin, before he was bleft with the firft light of
the5un; he was dog'd with native corruption ; when the womb
bore him, it bore a living, but a leprous childe ,• he was wrap't in
fin, before he was wrapt in fwadling cloaths.
Arg. 4. And how many offend in the world, who think nothing A,t- V
of Adam} they tranfgrefle, and look not on his Copy: And
what is murder, fo often aSed in the world, to the eating of an
Apple? Whir proportion is there between rhofe two Sins, A-
dams eating of an Apple, and Cains fhaiding of his brothers
blood? How many tranfgreflburs are there in the world, thatne-
ever heard of his offence, or that ever there was fuch a man in
the world? whom did Philofophers imitate in their fin, that opi-
nionated the world to be eternal , as Anflotle and his
followers?
Arg. j. And that Argument of a learned man is mod confide- a% £
rable ; Si^e catumorigints fit t/tm urn ab imitatio»ey partus von
dixiffet ex AdamofiuxifiepeccatHm^fed a 'Dido/a; q'iia ipfe
pucandi exemplar* d?dit : ( i. e.) If original fin were only
propagated in a way of imitation, Paul would never have fai^j,
that fin entred the world by Adam, but by Satan; for he Cet the
firft pattern of finning. And now the do^rinal part is difpatcrft,
I fhall only annex fome few things for the clearer evidence of this
truth.
1. If the guilt of Ad^ms fin be not imputed ton?, why do our Atg. ?,
Infants of en labour under the wracking torments of fome diftem-
perspand why often is thz Cracle turn'd into a Coffin f why come
they crying and moaning into the world ? why do:h paleneffe of
face, plenteoufneffe of tears,a:nd a multiplicity of difeafes fcize
upon them, astheprifonersof fin f Surely God cannot forget
the bowels of a Father ; this c&ild not befall our Infants, were
not the hand of juftice armed with fin and guilt ; let us not con-
ceive God trying pra&ice upon poor moaning innocents*,
2. If
144 Ibe Fall of Man. Serm.7.
2. If aAdams fin be noc inherent in us, why have we not free
will no good?why do we not naturally burn in love to JefusChrift?
and flourilli with all vivacity in duty ; why flye we r.ot to the San-
ctuary as to our Paradife i but on the contrary, why do we draw
the Chain of a body of death after us ? Duty is our burden,
°oi. 7- *4- fin our Element; the world our beloved, the creature our Idol;
How are we dragg'd to fervice f we flye to fin, but are drawn to
duty : At d in a word,how come our understandings to be prifons
of darknefie ? our wills ftages of rebellion, our affections heaps
of dung or droffe ; for naturally we love fin or the creature ; what
was then the inorfenfiveneile cf infancy, thus to envenome our
natures f how came in the evil heart of unbelief? Hebrews
3. 12.
2. This Truth of original fin was generally held in the Church
till TtlagluS) wholiv'din the fifth Century, confirmed by di-
Quls ante Dif- vers Counceis in the Primitive times ; Concdio Cfttelevkar^fion-
aptt?fumgn cll'l° Toletam > #'• and the fixth Council of Carthage. _ This
*clumum,rca- crul^ ^at^ ^e'en acknowledged by. Heathens ; Plato complained ,
tic pr<evaricx- Homines natura faa ejfe pravosy & Induct non f>o(se ut jusliti-
mkis Adage- cm colanfy ( i. e. ) That men were naturally very evil, and could
nm bimanhm not fc, incjLCed to the embracement of what was righteous : And
M^ftum Cicero lament at m eft homines a natnra noverca in lucem cdi ;
Clc, ro complains that men were brought into the world by nature
their (tep-mother ; the Heathens themfelves univerfally en joyned
a ftrift Discipline to curb the ranknefle and untowardneffe of na-
ActusMe Ada- ture- Nay, l^'ls truC^ hath been confirmed by the moft learned
mi,q:to ipfepec- of the Papiftsj A laplde in his Comment on the Romans^zcknow-
cavity omnibus ledgeth that that one aft of ^yidam^ in eating the forbidden fruit,
impiundm eU wherein he offended, is to be imputed to all men,and is to be repu-
^mrCum^ ted the fin of all men; and from hence it comes to paffe that every
proVius, &c childe of Adam hath contracted a neceflity of finning even with
A lap. * his firfi breath ; Nay, the very Rabbies have nttefted this truth;
and we finde it clearly, though fadly witnefled by our conflant
and much to be bemoaned experiences, and here we might fup-
pena and fummon two whneifes for the further verification of it ;
our owrn averfenelfe to good, and our natural propenfity to
evil.
4. Nor was this truth ever oppofed, but upon fome defigne:
"I he Pelagians oppofed it to maintain clip perfection and power of
nature,
Serm.7' The Fall of Man. 145
nature, which is mans proper Idol: Th:Papi(ts have oppofed i:
to effebliiTi merit ; Ihe Socinian to overcrow the fatisfaifibn of
our bleffed Lord Je-fus Chrift: And the Anabaprift, to fubverc
the precious Ordinance of Infant Baptifme j ( as was before
hinted. )
But that this truth may leave off its mourning as to us, let
us be careful in the application and improvement of it; which
may bediverfly.
life 1. Let this check thofe who pride themfelves in their no- Vfe 1
bledefcent;ihatthey are of a worthy family, of an elder houfe,of
a noble lineage,their Scutchion is blazond with more than ordina-
ry honour ; thefeihould do well to lookback a little furthered
obferve what their great Progenitour Adam left them, noibinj
but poverty, fhameand guilty and this would make them wrap
the (ilver Star in Cypre /,and cover their honour wich mourning •
chis would put a half Moon into their Scutchion , and clip the
Plumes of their boaft-.- Indeed a noble defcent, it may be our pri-
viledge, it muft not be our pride ; fuch vain-glorious perfons
{hould fometimes think of their firfi Parents : Adam left them
nothing but a ftock , not of glory, but of finne to trade
with.
2. Let our lofle by the firft Adam be an incentive to us , to
purfue advantage in the fecond Adam: Mufculus obferves , this muJchU
is one of the general ufes we fhould make of this doctrine ; ut
gratlam C^rifil eo fubnixius ambiamns ; ( i. e. ) That we fhould
b_the more importunate in our purfuits after the grace of Chritt;
rags and wants bring beggars to the door ; we are bankrupts in the
firft, let us look after an effete in the fecond Adam ; the firft' *A-
ds.m hath betrayed us, let us ftudy that the fecond may betroth us;
that o-ur forfeiture in the firft may be abundantly repaired in our fe-
licity by the fecond; Adorns fallftiould-make us more fenhbleto
rife by'Chrift.
3. Let us fee what a miferable piece of Pageantry a ,
gaudy hnner is ; you fee happily what he hath received by his im-
mediate parents ; but you do not fee what he hath received from
kisfi$ parent ; you fee his rich apparel, his fair complexion, his
full effete; his greac attendance, his fplendid pomp; but ye do
nor fee aioTe Mountains of guilt that lie upon him, thofe waves of
corruption ,which rowle up and down in the dead Sea of his tor-
U rupted
x,$ The Fall of Man. Serm.7.
rupted nature ; ye obferve not the unhappy portion that Adam
left him ; his immediate parents may leave him the heir of an
Etfate , but his firft Parent left him the heire of Con-
demnation.
4. Let this truth be the plumb-line to meafure out the length,
4* the depth, the breadth and heighth of the love of Chrift in the
work of our Redemption, and of that work that Chrift is pleafed
to work in the heart of every believer; how much fin muft he re-
move ? fin imputed upon the account of Adam, brides the mani-
fold acceflions of his own; and what blood muft quench that hell
Mart. cf fin within ; as Teter Martyr well obierves, Commendat ma-
lt] a h#JHS peccati-i dignitatem fatitfaftionis accept ferCbriftttm.
The knov* ledge of original fin puts a gloffe upon thefatisfa&ion of
Chrift. The work of Chrift upon the foul, receives its ad-
mirable rarity from the full knowledge of our fin by Adam.
5. Let us not triumph over our inferiour, afflifled, and diftref-
*' fed brother, that Providence hath bruifed with its frowns and
ftroaks, and happiiy caft down in the duft ; ^Adam left him and
thee an equal portion of fin and mifery; fo that all the diftin&ion
arifes not from thy dignity, but from Gods pity; and if God hath
had more companion for thee, wilt thou have more {corn for thy
brother ? Gods pity fhould not be food for thy pride I Adam left
thee as large an enditement as him,as corrupt a nature as him, as
oreatalofleof original beauty and perfection as him; and fhall
the opening of Gods hand to thee, procure the lifting up of thy
heel againft him ? you a:d your defpifed brother, were both co-
heirs of original (in; zAdam divided thatporion exaclly be-
tween you.
6 Let us fee the nature of fin; one fin of aAdam canfubjecl:
the whole world to po lu ion and deftruction.As we fee the fcorch-
in° Sun doth not onjj dry up a Field,but bring a drought upon the
whole Land ;. fin is of a poyfonous and propagating nature;if ye
would view fin in ts native and real deformity, look on it in the
'•laffeof Ada.-s fall; A lam falls, and his whole pofte-iry feel
tnVbruife; one man (faith the Text) is fuflicieut to bring fin
into the world ; fin li\e chaii -fhor, it can cutoff rrnny as weH as
one • bow ft.ould this raife our holy zeale againft finne ? a .d how
fhoijd we arrre oi r feives with holy refolutions againft this ruinous
cv'I ? fin is a ball of poyfon that can dcftroy a world.
7. Let.
Serm 7. the Fail of Man. 1 47
7. Let all Parents be cautionated by the example of our firft .-.,
Parent Adam ; he propagated dea h tohispofterity : Oh that Pa-
rents would ftudy, as inftrument?, to propagate life to their pofte-
rity i he propagated fin, let us ftudy to propagate holinefie to our
children; I mean inftrumenraily, as moral, not as natural in-
struments; Adams fallfhoud be every Parents Alarum: Our
firft Parent unravel'd the happinefie of his feed; let us that are
Parents endeavour to build up the felicity of our hTue ; fmful Pa-
rents that are mifcarryin® copies to their children, and ferve to
poyibn the creature of their own generau->n,ihey are indeed the
true children of Adam, they are in fome fen fe like Samtfon, that'uu£* u' *0'
will delkoy others with themielves. But let Adams example be
our caution, his folly our warning piece ; fomeiimes flupwracks
make them that follow more cautelous ; and let us ftudy to imi-
tate the fecond, not the firft Adam-, this ruines his off- fp ring,
but the other faves his feed and ifftie : The forgetful neiTe of A-
dam might put bowels into every Parent towards the fouls of their
children. Now there are three ways for Parents to preferve their
Families, which Adam left to mine.
1 . By their holy pattern : Fathers are the childrens Looking-
glaffes for to drefle themfelves by ; we know the old Aphorifme ,
Dnctmtir Exempts, we are guided and led by Examples; we more
follow Copy, than Command ; children will more minde the mo-
thers Converfation, than the Minifters inftruction ; let us ftudy to
build up our Families by a holy life. Adams fin ruin'd h;s iiTue;let
our holy Converfation preferve our ilfue ; and though Ad m were
our common Parent, let him not be our authentick pattern.
2. By their watchful care : When Adam finned,he more min-
ded his fenfe than his feed; to pleafe the one, than to preferve the
other.- Let Adams neglect of his pofterity move us to a greater
watchfulneffe over ours ; we are often very folicfrous to make our
children rich in gold; let us be more folicitous to make them rich
in grace : Not fo much that they may be rich in Fields,as in faith;
let us watch over them till th.e morning of converfion appear in
them.
5. By their importunate prayers : Adam deftroyed his pofterity
by a wanton eye; let us ftudy to fave ours by a weeping eye, by
prayer mingled with tears ; Hannah by prayer obtain 'd a Samuel %
let us by prayer endeavour to make our children Samuels^ the God
U2 of
145 iw ran oj man. derm. 7.
of grace can give grace to our iflue upon the account of prayer :
Prayer may obtain that from the fecond Adam for thy children ,
which rh:y loftin thefirft. ^ '
8. Let us confider this with our felves ; that though from A-
dam we receive fin and death, yet that we charge not oar fin and
death upon him, as if we dyed by his fall^ and not by our folly ;
it is true, our oiiginal guile comes from him , but from whom
comes our actual ? he left us a ftock of fin, but who hath impro-
ved this ftock ? Perdhio nofira ex nebU ; our deftruftion is from our
felves ; his fin is ours, as we were in him ; but O thofe innumera-
ble iniquities we our felves have adventured upon/ we had the
Egge from Adam^ but the Serpent is from us that ftings to death;
we cocker luft, and warme corruption with our defire and delight,
that it engenders into killing tranfgreilions. Adam hath left us
death by original, but we apply this death by our actual fin. And
therefore as our perdition was hatched by zAdam^ fo it is fledged
by us ; it is feminally from Adam Jout ripen 'd by us,we our own
felves perfect our own mifery ; we put the fcal to our own deftru-
&ion,by our foftering of oar own lufts3and by our actual rebellions.
vJwh&fofo^
OF
mmmmmwmmmwi
Serm.8.
vQ%
149
OF
Original finne
INHERING.
Rom. 6. 6.
Knorvingthk : that our old man is crucified with
hint) that the body of fin might be defiroyed^ that
henceforth wejhouldnotferve fin.
}AM£ He Apoftles drift: throughout the whole Chip-
' ter, is clearly to beat down fin, and to pro-
mote holinefe. It was not known in his hap-
py dayes, how to afcend the Ti.rone of glory y
but by the fteps of grace. Thofe Prirmtive,and
truly i fpired Saints, never thought or com-
mencing any degree in happineiic per f*l~
iu<n\ knowing that without hlhr.jfe ihey
Jhctt'4 nt fe I
Now tour ge hi< already bdlevlng Romans to further fan&ity ,
cheApolUe ufestheco-nfideiwoflof their Baptijme as a fpecial
U z motive
m
1 5 o Oj Original pn inhering Serm.&t
motive in the 3.4, $. vcrfes , and indeed thofe 0. dinan.es in
which vie receive mo ft from God , are great eft obligations of the
foulnnXi God. There are thefe mercies with him that he may be
feared. When the direft taam of love from God to them is
ftrongett, the reflexion of love and duty from them towards their
c God is hotted; then they are const rained , and cannot as it
*M4< wcr£ ^ any longer choofe but live to him that djed for
them.
This is that which the Apoftlein this verfe takes for granted.
. Knowing this; or we all know and grant this (the participle by
locum m an H(braifm? being put for the verb) which hath reference un-
to the foregoing part of the Chapter. Of which the words fol-
lowing in my Text, are the fum and conclusion, viz. That our
old man is crucified with himt &c.
Which words contain , 1. A duty or privi ledge • for in
Rdigion the fame thing is both j it being our happinefle to ferve
fo good a Matter , and to be employed in fo good a fer-
vice.
2. The end of that duty or privi ledge -% That the body of fmne
might be deftroyed, &c.
But my task being only to fpeak to fome of the terms we here
meet withal, I would rot be curious in the divifion of the words.
trait) Chryf. jarn on(vco unf0id a word or two in each part, viz,. Our old
man> the body of fmne , and fmne , all which fignifie one and the
fame thing; that is, they all are put here to expreffe our Original
pravity^ and inbred corruption.
Concerning which — I fuppofe you have in the former Ser-
mon feen this fountain of death opened. I am only to fhew
you the slreames that are from it overflowing in every one
of us.
Original pra- An<* in the handling of this fubjeft, give me leave to propound
vity inhering fome things firft mov^ generally , ( remembring that this difcourfe
in usjfpokcn to is intended partly in the nature of a common pi ace y ) and then I
m the general, fl^jj fpeafc \0 [t more particularly from the words now be-
fore UJ.
Confidered That which more generally I am to fpeak unto, is,
ffrMwt there Firft, That there'is a pravityy naught inejfe , and corruption in
I'haPravi* every one. • . .
Secondly, W7hatthis corruption, and ffiritual pravity is
1. That
Serm.8. Original finne inhering, 151
1 .That there is fuch a pravity,will partly appear from the forced A umenrs w
confent and common experience of ail men. To prove which Ipr0ve it,
need not quote t ho fe parages which <tAus~lin hath formerly ob-
fervedoutof Plato and Cicero, or adde any other ; for certainly fr .
the wickedneffe man naturally tends unto isfo grofle, that thep^? %uUan*
dim fight of nature may eafily difcover it ; were this to be read
of Pagans, I would confirme my aflertion as Paul did his, tAtte
17. 28. Certain of your own Poets have faid it : But I remem-
ber I have to do with ChrilVuns, and therefore to the L*w and to
the Testimony. Alas, thefe poor men, like thofe that admired
WJiHs's (teams, but were ignorant of its fpring-head, they could
not fee fo far as to the true caufe of all this finfal mifcry^ ; they
could complain that none were content with their conditi n; but
qui jit , how, or whence it came fo to paiTe, they could not
tell.
Nay more, the wifeft Heathen with the plummet of reafon
could never fathom the depth of this corruption •• St. Paul, tillRom.7, 7,
a Convert, and favingly inftructed in the Law , cid not know
this luft. And this I the rather pre mife, be caufe I fhall take my
felf tyed up to Scripture-evidence and proofs In the bufineffe in
hand. Scripture makes only a full difcovery of this di;eaje, and
of its cure too. Here only wvenitur veneimm, here only nafci-
tur antidotus. Hence then I fhall chiefly fetch thefe Arguments
inftead of many.
The firft Argument of our finful condition by nature may be^ x j*
taken from Gen. ^ 3. where 'tis faid that ^fdam who had been maBS begetthri
created in the Jikeneffe of God, ver. 1. after his fall by fin, begat children in h£
a fon in his own /ikenej?, who had now made himfelf like unto the °*'n image,
bead: that periih, orfarworfe, for an Oxe knows his Owner, &c.
Now what is it for God to create man in his Hksnejft'} 'tis fan&*b
fancium. A holy tjod creared man holy; and by confequence for
tsfd&m to beget Seth in his likenefe, is c>r rictus corr upturn ;
defiled Adam begat defiled, polluted Seth; and indeed who can
bring a clean thing out of that which is unclean? if the root bej0b i4, 4P
corrupt, the fruit h nor found ; if the fountain be poyion'H, the
waters are not wholefome ; if the Parents be leprous, or infected
with fome other difeafe not to be named, they entail their malady
as well as their nature upon their unhappy off-fpring. No-
thing can exceed the vertue of its caufe , which is the ground
o£
is{2 Original fmne inhering. Serm.7.
of our Saviours alfertio^ John 3. 6. That which is bom of the
fiejb is flefij.
It is very remarkable that the like phrafe is not uied vvhe Pi Scri-
pture fpeaks of Adams begetting Cain, or ^Abel, (though both
thefe were begotten in Adams likenefle too) becaufe Abel be-
ing to dye without ijTue, and all Cains progeny to be drowned
by the flood, ic is noted the rather of Setb by whom all mankind
hath hitherto been continued in the world ; that he, (from'wnom
as well as from Adam we all came) was begat in Adam own
image, that into which by (in he had transformed himfelf; and
not in that likenefle which was Gods , in which God at firft
made him.
Nay, though the Parents be regenerated, yet their children by
nature are altogether defiled ; becaufe they beget children as they
are men, not as they are holy men ; though the Parent be circum-
cifed,the childe brings into the world an uncircumcifed foreskin
with it, as the pureft wheat that is caft into the Field comes up
with husks and ftalks. I might adde that the holieft men upon
earth, are buc holy in part, they have a dark fide as well as a light
fide , and yroles ( as cone Info ) fequitnr deter tor cm partem ;
their children are like to what they were by nature, and cannot
without the fame Almighty mercy belike what they are through
grace , witnelle Jojiah's and Hen>ekiatis children ; but
there are too many fad Evidences of this amongft us
daily.
A>-g. 1. Fro* Our fecond Argument for to prove our corruption by nature,the
the Rcdempti- Apoflle furniihes us with 2O.5.1 4.// Chip dyed for ulljhen were
Ch°4man hy al1 ^ea<*' AndtheftrdTe vve lay upon it, it will very well bear;
' for \vhat need all that are faved, tobefaved byChri^if in them-
felves they are not ruined? Deftruction is firft aflerted to be from
our I dves, and then iffollow5,but from me is your halth ; is not
r r Chrift made to all thofe that fhall come to heaven and happinelle,
' *°4 wifdvm?, righteotifmffc, janttif.cat'on and redemption} Does not
his death fatisfie for their debts } his Spirit ian&ifie their hearts?
Thus none go unto the Father but by him, and whofoever would
but fee the Kingdome of God, mttft b: borne again ^ John
, . 7'his very reafon S.. Auftin urges concerning children. I
D^s^Z^lclvzlhis> and fome larger paifoges in Engtil>. that I rni^ht
not
Scrm.8 Of original fin inhering . i $ 3
not overmuch entangle the thred of mydifcourfe. whomever
fayes y that Infancy hath nothing from which Jcftts [Vould fave lis,
he denies Chrift tobeajefus to infants brftiz^ed in his Name %
for what is afefus ? fejUi is by int.rfretatim a Saviour , a Sa-
viour is a J ejus ; thoje which he does not fave9 becaufe they have
nothing that he fhw!dfave them ftom , or cure in them, he ts fiat
to them a Jcftu. Now if your hearts cm endure that Chr ft ftould
not be a ?jefu$ to frchj I know nst whither your faith can be
found, &c.
Thirdly, Scripture Ordinances prove this corruption to be in T^.rd ar
us; for elfe what need their inftirution to take it from us ? If mene Is taken
there be no pollution in the foreskin, why was CircumcifioHfr0mO,dinan-
appointed to do it away ? if we have no filth , what needs ba- ces^Sacra-
ptifmal wafhing ? and if we may borrow light from any fhadows mcncs>&c.
of the Ceremonial Law, why fhould women be fo long un-
clean, and neediolemn^ punfica ion after their child-birth, if
the fruit of their womb had been fo immaculate and pure as fome
would make us b Jieve ? "Tis true , the Virgin CMary offer d ,
though fhe broughc fordi a holy Childe, but he was by im- ifa.^.n.
putation finne ; for we know he bare in Gods account our
iniquities. .
Saint Aufin upon the bringing of Children unto Chrift, ob- ^«g# ^erm«
ferves this alfo , Children ( fayes he ) are brought to be touched ; '^ Lwam.
to -whom are the/ brought to be touched but t-> the Phyfttian f if they
come to a Saviour , they come to be cured ; and presently after he
addes video reatum , Tee there is guilt in them. Another paffage
of his I ftiall the willinglier quote , becaufe many that oppofe ,
this truth, pretend much to reverence antiquity, wherefore do ft a^^ %°'
thou (ay this childe , or this per j "on is found , and hath no difeafe f
why then do ft thou runne to the Thy fi nan with him? art not afraid left
he fhould fay unto thee, Take him away that is found? — > The
Sonne of man came not but to feeky and to f aw thatwh'ch was loft ;
why didf thou bring him ur,to me, if he wtre not loft ? And in his *•#• !•
tra£ againft Julian the ^elagum, the fame father quotes feveral
that were his predeceffors in the maintaining of this very truth ,
as Irenaus, Cypnan, H'da-y, Ambrofe, &c. but I proceed be-
caufe we have heard a greater than all thefe , God himfelf fo a-
bundantly attefting of it.
X This
154 Of Original fin inhering. Serm.8
V h arcu- ^his corruPti*n fhews it felf by its effe&s ; if we be fo fpiritu-
mTm. The fad ally fooliih , as not to believe there is fuch impurity in us from a-
effcfts prove ic ny other Arguments product for the proof of ic , experience may
be our Miftreffe to teach it.
i. The mifera- i. Experiences of multitude of miferies that flow from it. This
ble effefts. is that Pandoras box, which the Heathens, fo much talk of, out
of which all manner of mifchiefs flow abroad in the world. Why
do we come into the world crying , rather than laughing ? but as
DzCWiun Dei. afaj Qmtnofthe.world if evils we are ever -after here to meet
lib. ai. caPal*' mth. But if there were no fin, there would be no fuffering in
thofe tender yeares. And what have thefe fbeep done ? When I
fee a childe lying bound hand and foot in its fwadling clouts ,
skreaming and crying out, I cann't believe but God and nature
would never have dealc fo hardly wi:h it ( fo noble a creature e-
fpecially) if guilt had not procured thefe bonds and miferies;
nay, methinks they fpeak its defert to be bound hand and foot for
ever , to be fpeechleffe for ever , and to be caft too (unleffe in-
finite mercy prevent)where there is weeding and wailingjmdgnafl:-
ingof teeth forever.
And all thefe things Scripture makes only the produces of fin ;
that only is the fruitful Parent of all evils. t wherefore does a li-
ving man fo much as comflaine} 'tis for the funifhment of his
finney Lam. j. 39. Death which ralgned over all ', Rom. %. 14.
is the wagei offmne^ Rom. 6. 23. Nay, of that fin too which is
communicated to man-kinde by Adams fall ; 1 £V. 1 5. 21, 22.
By man came death ; d-ath is not of G eds makjvg-t but of mxnsy of
oar f urns-, and fo are all ficknefifes and miferiesf the tendencies to
death J of fin's making; for God doth not a fflitl willingly ; no,
notroa bare grieving of the children of men , Lam. 3. 33. but as
1 Cor. j. ai. y. f0l{ows tn Adam all dye.
a.Thefinfui 2, As the experiences of mifery , foof the abounding of ini-
cffe&s. quityattert this; theremuftbea root of bitternefle, where there
is fo much bitter fruir. Our Saviours queilion , 'Docs a man ga-
ther fig's ofthomes ? it may in this cafe with the fame ftrength
of reafon be inverted ; Does any man gather t homes of afig-rree ,
or th'fthsofa vine? if our nature be yet fo fweet and good,
whence do the unfavoury fruits cf vanity and rebellion (in the
younger c nes ) that I do not fay of blafphemy and impurity ,
whence do thefe grow ? why mult young ones be fo long un-
der
Serm.8. Of Original fin inhering. 155
der the menaces and rods of their Parents and Matters, and as the
event certifies all too little too, to retrain them from undoing
themielves, and damning their immortal fouls f is notvertue as
amiable as vice, if we did bu^ look upon them indifferently?
can there be more faid for the ways of fm,thanfor the ways ofGod,
which are pleafantnejfe its felf, &c? and why then hath God
fo few, and the world, nay, fmne and Satan fo many
fervants ?
They that converfe with children,orare any way concern 'd in their
education, can fet to their feal that this is true ; how often do they
fee puerum z,?lantemy if not worfe , wilful and obltinate chil-
dren ; folly fo deeply bound in their hearts, thai the vol vf correction
can hardly drive it out} Prov* "'-**
I (hall omit many other Arguments which might be brought for
the further evidencing of this pollution in us; but I know it is
nor their number, but their weight that is confiderable .• And I
hope by thefe God will reveal fo much of his lighr, that we may
fee and be convinced of our own darkneffe.
The fecond thing more generally concerning this fubjeft z, what this
to be confidered , is, what this corruption and inbred pravi- corruption and
ty is} fpirkual pravl-
There are many nameswhich Scripture and Antiquity have given l)
unto it; thofe which the Antients call it by, you may read more
largely in Aug.contra fulianxmylib.i.cap.2. By him, or about his
time it began to be call'd original firm? , which word we (hall
henceforth more frequently ufe ; for though it be not found in
Scripture,yet that which we intend by it,being fo clearly grounded
on Scripture, the name cannot diftafte any, who have not a quar-
rel againtt the thing ; no more than the name of Trinity or Sa- i. From its
cramentsy and the like. name.
And in thefe too, convenlmt rebus nomina ; there is good rea-
fon why 'tis fo call'd.
For i. Tis call'd original finne , becaufe 'tis in every one
from his original ; it may fay to every one, as fom at thou werty R^et^jWA
/ am : Or,
2. Becaufe 'tis derived from Adam the original of all-
Man-kinde , out of wbofc I hod God ha:h made us all : ' *7, x6t
3 . Becaufe 'tis the original of all other finne ; it is the feed and
X 2 fpawn
Xc5 Of Original fin inhering. Serm.8«
fpawn : out of which they all grow ; this is that luft which
when it hath conceived bringeth forth finne , James 1. 15.
As for Scripture names, Chemnitius in his Common -ph.ee upon
this fubje& reckons up above tmnty whereby it is called in the
jford of (jod : I (hall not infift on any be fides thofe
which I fhall have by and by out of this Text to fpeak
unto.
Which I fliould be too much prevented in, if I fliould fet
down any certain definition of it to be here explained , befides
what every one may' gather from what hath been already faids
only I cannot but mention thofe three things, which make upas
it were, this original finne •, and into which Anfelm divides his
definition of it.
1 . There is in original finne the abfence of original righteoufi*
2„. And parts it ttf*, which is the image of God in which he made man at firft-
coafifts of. for he makes him #pr/g/tf,andallhis workmanfliip Cwhen look-
ed over ) is exceeding good.
2. There is prefent in man its contrary image, that is unrigh-
teonfneffey (oncHpifcence,&C A heart evil, and only evil; viti-
ms habits, even before there were yitiom alls-; as afterwards a
man hath the habits of grace infufed before he aits gra-
cioHfly. '
This fouls difeafe is like unto thofe of the body, where there is
not only a privation or abfence of the former good conftitution ,
butapreientindifpofition,&c. And though original Jinne be not
aftml, yet 'tis tittive ; aftuofum, though not acluale. The fleih
Ifteth againft the Spirit, and finne wurketb all manner of con-
cupifcence, Rom. 7.8. To underhand thefe things the better, we
mu(l know :
1. That the finl of man cannot be indifferent to, or altogether
wit! cut either of thefe images or liksnetfes ; it hath either thei-
mageof a holy God, or of a finftrl in an upon it ; to think tfcac
it is wfatabvl., like white paper without any thing g00d or bad
written in it, is but i Philofofbicil fiftion, which Scripture no
where owns, and Chriiiianity everywhere explodes ; there are
too. de civ:. but two Cities made out of mankincle, Jerufalem and Babylon 5
twQd there will be but two forts at the M day , Sheep and
Cj oats, and unto which fliould thefe neuters or indifferent ones
belong?
1. A
Scrnu8. Of Original finne inhering. 157
2. As none can be without cie of theft images, fo none have
both of them. A mans foul cannot be as fome artificial picture
reprefenting on the one fide a b**my , on the other fide a CMm-
fter ; light and darkneile; God and Mammon ; Chriit and BdUl
are too much oppolite to enter in:o any fellowship or agreement
in his foul. No,but 'twill be zsk'd^hofe image and fttperfcrlftloH
(in the Singular number thus too^ hath it ?
3. And as by this fin there is both the abfence of Gods image,
and the prefence of his enemies - that is, man by it, is nor what
God is , holy , &c. and is what God is not, ttvhaijy&c fo third-
ly in this fi»% is considerable that debt which man owes unto l):-
vine Jnftice , to fatisfie for this h s Irregularity. God might: re-
quire, that man fhould make him Satisfaction for this injury;
and 'twill be exacted of all men out of Chriit. It is no fmall
crime to break the feal , to throw away the image and picture 0/
any Prince or Soveraign. Now as the former ingredients into
this fin, made us altogether Sinful, fo this confederation makes us
by nature altogether miserable. ^
And thus I have fpoken to this fubject Ftb general, and more
by way of common {lace. I fhall novvconfinemyfelfinth.it
which is behind, tofpeak of it only under thofe notions which this
Text affords. As,
1. 'Tis called here onrOldman.
1 , The body of finne.
j. This is that alfo which in the laft words is called /*.
As to the fint of thefe. Original fir.no is represented to us °riginal fin
under our old man; and that not without fpecial reafon, whither fpo]c.en.cc>1mcre
we lay the emrhafis upon Old or CMan : TsZ^ld L4
We will nrlt enquire why it is call'd Man ; not our old mder- 1 . why calf d
fiandlng, or aff. [lions, &c only, but our old Ma??% man.
And I will only give you thefe tworeafons for it,to omit others
which are given by that learned Authour who hath writ fo fully on Mr* ^Zffi'
this fubjjcT.
1. Becaufeth;s fin runs parallel with our bsin^ men, or par- x; ,* m
taxing ot rmns nature in this world. This fin and our rature in
us are twins in life and death ; they live and dye together ♦, we
fhall otceafe to be hnful , before we ceafe to be men. Our
whol- Fabric k is fooverfpread with this leprotic , that it cftft ne-
ver bj Sufficiently ckani'd, till it be wholly taken down. Its
X 3 fixangflj
158 Of Original fin inhering. Serm. 8 .
ftrength indeed is abated ; it does not rule in a child of Codas
formerly-, nay, it'sdeaths wound is received, it is crucified, or
fattened upon the Croife , as my text hath it ; yet it will not to-
tally expire but with our lateft breath : it can be no more whol-
Gcrrhxrd. Jy parted with , then our very foul it felf; Q^od natura nobis in-
eft deponi non potcft ; Whatsoever is in us by nature , wiilftickby us
till the difolution of nature.
2. This finis ca I I'd man, b.Jcaufe it hath overfpread the whole
2.1tcver- man; that as tht fubjeSum i&Tvpetcts is every man in a natural
fpreadsthe way propagated from Adam: it rhaybefaid of every fuch one,
whole man. he is guilty of this fin, he is infe£ted with this Original finne ;
So the fub jctt am vmg&w , or the fubje£t unto which this fin ad-
heres, and in which ic is , is every part of every man. It is not
in this fpiritual malady as in corporal, where the head akes ma-'
ny times when the heart is hail,- the Foot is wounded, when
the hand is whole ; but by this foul diftemper , every man is a
veryhofpital of fpiritual difeafes ; ncqve manusy neqie ps , nei-
ther hand nor foot, neither head nor heart is as it fhould be, or
does as it fhould do.
And becaufe this is fo material to our prefent purpofe, I will
i.Ttinfeftsthefhew,
foul in its I# That this fin cleaves to the foul ; and 2. It infers the very
chiefcft facul- body ajfo#
i^Thc under- Fir(*> Ic hatn overfpread the foul, and that in its mod noble
landing/ faculties; I mean thofe two which do fo much advance man a-
bovethe common fort of creatures; Reafon and mil 9 under-
standing and affections ; the higheft and itmoft powers poor man
hath, are furprized by it.
This fin appeares in the mind, the eye of the foul ; *t& dim-
fight ed In natural things ; 'tis quite out as to spiritual truths, i "Cor.
2. 14. The natural man rcceiveth not the things of the Spirit of
God. What thofe things of the Spirit are, the Context tells us
no other than theplaineft truths of the Gofpel ^ nay, he counts
thefe foolilhnefle. Thofe things which are the wifdome of God
the product of infinite wifdome, he flights and difefteems- and
no wonder, for he cannot kr.ow them, becaufethey are spiritually
difcemed. Spiritual truths asfuch, are no more within the cog-
nizance of the natural eye of the foul, than fpiritual fubfiances
are within the view of the eye of the body. -There is none that
under-
Serm. 8. Of Original fin inhering* 159
mderttanketh, Rom. 3. n. If Peter andfome few other here
and there in the world may be recepted, no thanks to them,but to
the Father who hath reveal* d thefe things unto them. Certain- Mar. ir, if.
ly did we know the things of God more,we thould love them bet-
ter ; (jood, when difcover'd, is attractive; it a child pre-
fers an apple before a piece of gold, it is becaufe he does not know
the difference ; and when the children of men prefer themfelves,
or any creature elfe before God, the reafon is, they do not know ,
they do not ccnfider.
And hence it is that in our fpiritual recovery the eyes are anoin-
ted with eye-lalve. Chrifl came to of en the eyes of the blind? ;
and his Spirit is a Spirit of i Rumination and revelation-. B-lieversRUKe, 4* x8-
were darkneffey but now they are light in the Lordy Ephef. 5. 8.
What needs St. Taul to have prayed fo earneltly that the eyes of
the Sphefians under/landing might be ev.lightnedji they of them-
felves had not been blinde ? Ephef. 1. 1 8.
The will is diftcmpsr'd with t', is fin aljo; it hath not feized only up- 2# The will is
on the head, but upon the heart.T^ imagination of the thought tffperve^ted with
mans heart is evil^and ony ^/7,Gen.6.5.&Gen.2i . 1 7. Jer.9. 1 for- ir«
bear glofling upon thofe places; hence it is that there is fo li:tle
love unto, or de/ire after heavenly things ; can any man give a
reafon ( which he will not be aihamed of at that great day ) why he Non am ,
loves God no more ? What iniq-tity have ye found in metfzys the me pojj'um di-
Lord. eere quart.
As the Elements have their proper principles of motion , gra-
vity and levity , whereby they tend to that place in thellniverfe
that bell fuits them;and feafitive creatures have their wings or feet
10 carry them towards thofe objects which are moft convenient for
them ; fo God hath endued rational creatures with a will ard
affections to carry them forth towards the enjoying of him fe If who-
or ly is the Center of their happinefle,and without whom they can
never be at reft.
But does the will of man by nature do him this good office to
carry him unto God as his only-blifle ? why then do we fee and hear
of fo many that are in the fearch of other things no: once to be
named with God ? how many are there of whom ic may be faid,
God was never thus to be fure in all their thoughts! like the Ifrae-
lites they are fcattered up and down gathering ftraw ; nay, droiie
and dung in the Apoftles fenfe, is frequently preferr'd before Jefus
Ghrift.
1 6 o Of Original pn inhering ! Serm. 8 .
Chriit. How many may fadly fay as that good man, Quantum
Merc at or fro lticro,&c. I have nor done To much for my God,
as the Merchant doth daily for his -ain, or :hc Hunts-man for his
game -and yet what gain or pica&re is cor parable to our tnjosint
of, and commun:on with Cod ? bin faithefj
* TfC b°r y is The body bears a part vuh ;h~ :rA i i this f re evil; 'tis compa-
not free from ratjve]y j coafetfe but a imall part, to" it can according, to its na-
ture bear no greater.
Our Apoillefpeaks of finne- 'reigning in our body, Rom. 6.12.
Every member of our body is ready to acl in a finne; to be an in-
ftrtfment of Ptnrlghteotifnef}^ vet, 13. a fervant to uncleannefi
ver. 19. The temper or rather nittem per of the body enclimnc
often,ibmetimes to one, fomedmes to another fume , which the
Divel ( who is beft leen in our conftitutions ) makes much ufe of
in fairing his temptations; hence he frequently tempts thofe that
are melancholy to defpair, and the fanguinc he tempts to prefurne,
wich no fmall difadvantage to their fouls from thefeveraJ inclinati-
ons of their bodies.
To be fure,whil'ft a man is or Ihould be providing for his foul,the
body too often interrupts him with Whaffhatt I eat? what (hall I
clrinkj wherewith (hall I be c loathed? And if there be any fear of
fuftering, thoug-h for Chriit and his Gofpel,the body cryes Spare
thy felj,this may n-.t come unto thee, Ore. So rhat wjth cAdam
by reafon of finne we need a cloathingfor, and may beafham'd
of our very bodies. Even they alfo fhould be the Tem-
ples of the Holy Ghoft, but are now become Ca.-,es for thefe
put but thefe things together, and 'tis too fadly appa-
rent that this original finne is as extenfiveasany thing in meer
man can be.
So that in every one methinks I fee another Adam*, if you
of tjSm\ conWertheparallel,youfliallfinde^^Wj image and likenefle in
mage in us. '* each of his u happy off-fpring.Take it with fome enlargement out
Aug.deGerMoi Anftin.
Ik. cap. 24, I# tyidam after his fall had hi=; under/landing darkped , he
thought to hide himfelf from that God from whom nothing can
be hid, Gen, 5.8. And are we not thus blinde ? does not man
promiie himfelf more fecurity for a fecret, than for an open im-
piety? The Adulterer,the Oppreflbr, the Proud and the Envious
perfon
Scrm.8 Of original fin inhering . 1 6 1
perfon faith', Nonefeethme, Ifa. 47. 10. Durft men undertake
than wickednefle under the fenieofGods feeing of them, which
they would be afham'dof if men look'd upon them, were they not
thus blind f
2. Wefinde ^w* flying from Gods prefence ; his mil and
afettioxswere defiled , or he could not have been averfefiom com-
munim with God. Being now ftain'd with fin, he trembles to
hearehim, whom before it was his chiefeft delight to be with ail.
And this alfo fin hath brought upon the pofterity of ^4 dam ; they
do not delight in communion with God-, in their hearts and lives
too they forfake God.
We do not read that ^Adam after the commilfion of his fin ,
did fo much as once think of God, till he heard the yoice of the
Lord, walking in the garden in the cool of the day, in order to
the calling of him to an account for his fin, and then he is a-
fraid, and flies, &c. So his wretched children (™ t^^ta ™ti&)
feldome think of God, at leaft ferioufly, andas they ough: , till
towards the end of their lives, when God by the voice of forrie
extraordinary hcknefle, is a calling of them to judgement; and
then no wonder if they be afraid.
3. I might obferve a fimilitude we have in our bodies unto A-
dams finfulbody, but that our very cloathes as I hinted but now,
fufficiently evince it. We have the fame ufe and neceiTity of them
which he by fin fell into; The belt apparel being but as playllers
which this foare calls for ; howibevertoo too often man makes
himfelf proud of them.
Now whither thefe faculties of foul and body being fo nearly
conjoyned, do corrupt andinfedlone another; as Ivy while
cleaving to the Oak, draws away the ftp from it, and deftroyes
it, I fhall not here contend ; I confefle there are many difficul-
ties concerning this fubjeft , of which we may fay , as
of other depths in Religion , with the Woman of S>-.~
maria, John 4. 2$. When the Mejjias comes, he will teach us a I
things.
I have been too long upon this finl confideration in explaining,
why Original Jin is called Man, I muft be the fhorter in what fol-
lows; why it is cali'd 0/^man. «,h qj.
1. Becaufeitis derived from the eldeft or firft Adam\ for „al fin is callo
though Chrift as God, was from eternity ; yet as an Adam, or o^mao,
Y common
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fays to this man <js, and he go:th> &c. fo does this Jin, we are
Vim. held Car.t\vc by it., tilltheSonof Godfetsusfree. Man is not
ingewuts, but libertm ; he is not by nature born free, but by grace
made free ; untiil he be eslablijhed by the free Spirit , he goes
and comes as the winde and Tyde of corruption drives him. ' '
And this is farre more fad than to be poffetfed, or to have
our members a<5ted by the Divel himfelf ; for the inceftuous per-
fon was given over to Satan ( which fome interpret thus ) for
r - the good of his foul, that his foul might be faved; but none are
Cor, ?. ?. ]efCuncj,r tne power and command of their corruptions, but to
their certain and inevitable deftruc-tion.
6. ItiscalPdhereefpecially a body by theApoftle, to anfwer
Varaw, to the other Metaphor of ^crucifying in the words before;
only bodies can be crucified , and this fin is crHeifisd with
Chrifi.
Which by the way fhews the ftate of original Jin in the people
of God, and how it ihould be in all others, efpecially fuch as are
baptiz'd ; it fhould by faith be nayl'd to the Crofle of Chrift , we
flbould by believing fetch vertue from Chrifts death to crucifie it ;
it muft hang on Chrifts Croffe, ha KctTztpytfin, a ^Metaphor ta-
ken from thofe that are crucified, who hanging on theCroffe up-
on nailes, grow weaker and weaker, till they expire and dye ; fo
muft original fin be in us, ( dead already as to its reigning power ,
and ) dying daily as no its in-being moving power , having every
day iefleftrength than other.
The third ex- VVe nave now °uC ^ la^ exprefiion the Apoftle ufes for this orl-
preflion of g- £/W corruption ; he calls it here ft*} to ihew that it is fo; it is
j-iginalcorrup- fin.
tion in the I# properly and truly.
Text, 'tis Jftfc 2^ Eminently and efpecially.
Properly. It is truly and properly finy it isnotonlyadefeft, but a fin ; it
is againfttne holy win of God\ and is chargeable upon us by the
jufti'ceof God ; every foul difeaie is not only a punishment, but
a- fin, and therefore farre worfe than the worft difea'fe that is inci-
dent to the body ; and our finful ftate (hen Id be more trrrible to
1:5 than onr dying condition. To convince us of this, know that
this original (orruption becomes our [m.
1. In that God imputes the guilt of Adams fin to us,which I
tob fuppofe you have had vindicated in the foregoing Sermon: I (hall
only.
germ. 8 • Of Original finne inhering. 165
only fay this to it , that God may as well by imputation make
t/idams fin become oar fin for condemnation, as he may by
imputation make Chrifts righteoufxeffe become our right eovfnejje
unto falvation ; and yet Ghrifi it made of God unto us -tv if dome,
righteoHfafiy &c. and we have no other righteotifnefs to ap-
peare in for justification before him at that great day. Hence a'/- urhefide pec*
vet well obferves , that the Church hath ever found and (till does, m$ o,-ig.
that thofe very men who are enemies to the doctrine of Origi-
nal fin, are enemies alio to the doctrine of the grace of God in
Chrift. Thus the Stcinians , who deny that we have contracted
any debt by iAdams fin, deny Wo thatChriftfatisfied, and paid
our debts to divine Ju'iice - and if they take away this, let them
take all.
2. Though Original corruption be truly fin by imputation , .B y^fo^
yet 'tis not tin by imputation only. It is our (in by inhxfion , *'
inhering in us, and making of us otherwife than God made us.
To blot a letter in a fairly ivr it Copy, to draw a black line over
a beautiful picture , cann't but prove a fault; what is it then to
mar Gods curious workmanship > which this fin does in man ?
Confiderthat God is many moneths in the framing of the body,
(for we are wonderfully made by him) and when this body is fitted,
he unites it to a foul more worth than a world of bodies. This
great-little creature mm, hath many prerogatives too that ad-P^-^^M-
vance him, efpecially in that Gods delight is [aid to be with
him. Now when all this care and paines are taken , this coil
and charges expended by God to make man for himfelf , this
corruption comes and mars all , and will God hold it guilt-
fefle ? rr r •
No, this fin is exceeding finful; for, nemly *~
1. 'Tis more cx:enfive than other fins; every actual fin hath i.Extcnfive.
fomeparrcular faculty in foul orbo^y , which it does defile and
charge with guilt , wherein it was coriceiv'd , or whereby it was
acted ;. but original fin Rains all alike , fofarreas by their feve-
ral natures they are receptive- of its defilement; it mines the
whole Ht-lewrrU of man. It does not only overlpread the
whole earth; rtiansbafer part, the body; but his celellial part ,
his heaven-born foul is contaminated by It; the fun, moon, and
ftars in it are turn'd into blood.
2, This Original fin is diffufed, derived, and communicated , 2* D4u/ivc
Y 3 whereas
x£$ Uj Urigmal Jmne inhering. aerm.b.
whereas actual fmsarenoc. Perfonal faults of Parents are not
imputed to Children, and defile not their Children, unlefie imi-
tated or unbevvail'd. Childrens teeth are not fet on edge by the
fowre grapes their Parents thus eat , but Original {in being the fin
of the nature of the Parent, becomes the fin of the Child, and
will be entailed further to the laft man upon earth ; for
Children have the nature , but not the perfon of their Pa-
rents.
An Objcftion And let knot feem ftrange , that God Ihould fufterthis orl-
anfwered. gmalfin tobefo vaftly diffuftve , that he ihouldnot exempt his
own people wholly from it. There is the fame reafon that cor-
ruption lliould remaine amongft them , which there was for the
abode of the C 'anaampej amongft the Ifrael of Cjod of old; It
tryes them and brings them often to Bochlm^ and makes their life
a vally ofteares ; and whilft they go on their way weeping and
crying unto God by reafon of it , they beare precious fruit j for
God does make good come unto believers out of this great evil,
making it an Antidote againft carnal confidence, and felf-love ,
a meanes to exercife their faith , and a fure evidence of his own
power and prefence in the keeping of them.
Befides, it is farre better for us by this occafiontobe under
rhe fecond Adam, then ever it could have been being under the
firft. The firft Adam was a head of clay , of the earth earthly.
1 Cor. 1 5.47. The fecond Adam is a head of gold , The Lord from heaven.
Though we were made holy in the firft Adam, yet having a mu-
table will , we might under him perifli everlaftingly ; but they
that are in Chrift fhall not perifh , but have everlafting life ; a
°lory beyond what we could have had , if we had continued in
innocency ; for under that firft Covenant , we could have ex-
pected only a reward anfwerable to our own works ; but under
the fecond we hope for glory, in fome meafure proportionable
toChrifts merits. Though we know not what ihzt gUry 1/, yet
this we know , that when he appeares , we fhall be like him ,
1 Joh.3.2.
And in the mean while as the Ifraehtes who were before but
Brick-burners, and potters, by reafon of thtCanaanites amongft
them, XzzivC&theartofwarre, and became Renowned foldiers ;
fothe true Ifrael ot God by this meanes put on their who'e (pi-
ritual -Armour *> and day ly fight the good fight of faith , and be-
com:
Serm . 8 . Of original Jin inhering. 1 67
come more than Conquerors ^ ( to conquer a luft being more glo-
rious than to conquer aKmgdomc) through Cbrtft that fit -eng-
thens them ; when thefe Thiiiftmes arc ufon them, (as upon
Sampfon ) then the Sprit of the Lord comes upon them too, and
what lulUs able to rtand before his Spirit f AsMjrf took the ^
five Kinos and ftiut them up m the Cave at Makkedah till the ' *'
Battel was over, and then flew them : So the Lord is pleafed to
fhut up sndreftrain the corruption of his people m the Cave of
their body, untill their warfare be finiihed, but then he brings
them out and flays them; they fhall then never fee thefe enemies
more And therefore holy P*»l who cryesout, who fiaM deb- RoBI;7<1jjlf;
verm* addesprefently, I thanl^God, &c. as if hehadbreath-
edth-famebreathoutinpraife^hichhe had taken in,in prayer
for deliverance; fo foon does God anfwer prayer madeagainft
this pn according to his will.
And thus we have feen fomething towards the explaining of this AppllmJont
difficult matter. The nature of this undertaking being more to
intorme your judgments, than to deal wi:h your affedions ; I
{hall the rather hope to be excuf'd if I be not proportionably fo
lar°eintheApplication,whichIam now come unto, and fhall
lavDdownwhatIintendtofreikto, under thefe two heads. i.Of
Inftruaion. 2. Of Exhortation; toinform your judgment, and
to quicken your praftice. '
i-li we all have corruption thus by nature inherent in us, it rllfc of ^
mavfilenceall complaints againiVGod for expofing of us to fuch fbuftlon.
Wan:s and mferies at our very entrance into the world, and fo all
alon° durin° our continuance in it; m'Aio -m ****, whence tome
ev'dh was a queftionwhich did much puzzle the PfUlofophers of
old ; here we are refolved of it ; The evil of fn, and f arrow
corn's from this root. No wonder now that our children are
more miferab'e than the young ones of B^atts or Birds , becaufe
they are more fi ful.
2 Hence it follows that 111 the very beft :here is a mix:ure,borh
in their Prwcifles and *8i*ns. There was two in RehccU's
womb, there are two in their hearts ; the Old mdn^ and t,.e
New man) nature a d grace ; flefti and Spirit : Hence that fin-
*/>, that comb axe betwixt them dally. The Unregen:rate per-
fonlhis £* reignsin; his body is as a Temple, and his foul as a
Shrine for this his <Di***. This keeps the houfe, and all things
1 68 Of Original fin inhering. Serm.8,
are in peace ; In the glorified Saint, this fin is wholly done away;
this unclean thing does not go with him into the new Jemfalem.
Only the gracious per f on is the field in whom the fiejh w arret h
against the Spirit, and the Spirit againfi the fleffr. He is like
the Moon which hath its fpots when it receives the fuf left influence
from the Sun. fin in him will not dye willingly , but, as a dying
man,multiplies his ftroaks at his enemy, though they are compa-
ratively but weak ones.
a.tlfe of Ex- For Exhortation , lee me recommend theie following
bortation. Duties.
knoTv°lcdSelgo[ r- Get a ri§ht knwle% of thy felf according to this do&rine;
this fin. iZ is tolly in men to have tlavel'd much abroad, and to be ft rangers
in their own Countrey. It will be found the greateft folly for thee
tote never fo knowing in o;her things, if thou beeft a ftranger to
thine own heart, and doft not know that it is delperatc/y wicked.
• i The very Heathens apprehended this precept, yvafo eeavrty,
>Know thy [elfyxo be of fuch coniequence , as to grace it the more
they faid it came down from heaven ; 1 am fufe it is Gods mefla^e
untoycu from this truth this day. Know jour [elves, unleiTeyou
know your felves thus left, Chrifts coming will be in vain unto
John 3. 4, 10. you ; for he came only for the lofi [beep. Nicodenms had never
doubted fo much of Regeneration, and a new birth, had he un-
derstood the defilement of his firfi birth. I am afraid there are
many CM afters in Ifrael that are ignorant of this ftill,or elfe they
would labour not only to reforme their lives , butefpecially to oQl
iiew hearts alfo. thou canft not kill one luft imlefle thou layeft the
- Axe to the root of it that is in thy heart ; if thou cutteft but the
branches off, and for a while refraineft only the outward a&s of
fin, upon the next temptation or occafion they will grow the
fader ; as Rivers that have for fome time been kept up by
Banks, run the more violently after they have broken them
down.
1.T0 confefll- 2 Be perfwaded to make confeffion of, and be humbled for
roof, andhit- t[jJs ^ this original- fin \ fome think that tMofes who was the
l0n onC' penman of Vfialme go. ver. 8. underftood thofe words of this
fin: Thoti hafi fet my fecret fins in the I'ghtcf thy countenance ,
Remember this corruption,though never lb deeply hid in thy
heart with all the parrs of it, is as perfectly ken by God, as if
it were fet in the light of his countenance ; which is a thoufand
times
Serm.8. Of Original Jin inhering. **?
times brighter than the Sun in all its glory. We read of ^Ahabs
mourning, as well as of Davids ; and ot Judas^ repenting, as
well as of Pauls; and why were not %A&dbs and Judas's for-
row accepted as well as the others? O e remarkable difference
I will oblerve in them; Ahab that we read of, mourned only
for the judgement denounced ; md Judas repented only of the
outward a& committed > but neither of their tears orforrowwent
to the root, tobewaile the Original of all this their impiety,
which we have ken Paul did, and we know David praclis'd-,
Pfral, 5 1. 5. Hefayes not only , Deliver me from b Lod- guilt ineffey
but 1 was eoncen >din fin , Sec. and that is as well matter of his
forrow, as the other.
Potfibly you would think much if I ihould recommend <>s4h-
flines example to you, who confeffed he hid need of mercy not
only to pardon thole fins which he had committed , but for thofe
fins , which if grace had not retrained him, he fhould have com-
mitted ; and certainly we owe as much to thisfoui-phyhtian ,
for preventing thofe difeafes which otherwife we fhauld have fain
into , as we owe him for recovering of us our of thofe difeafes
which we did fall into ; nay, ftwitfmtgratU privative, quam
jofitivAy thus too ; And therefore kt me befpeak Gods deareft
children in the words of the Prophet to Babylon, Come fit in the If"a,47- u
duft.- Gods own inheritance is as a ffteckjed bird , as he com-
plaines fer. 12.8, Oh be not Ingruti gratis, , Unthankful to
grace.
You have heard a fad parallel between Adam and you ; but Oh . »
that you mighttalike Adam in om thing more; when he had Sm.fa Pcccat{->
finn'd^ 'tisfaid, his eyes were opened^ Gen.- 3. 7. by which fome ^X^&c!'*
underlland that God gave him a fight of his fin, awakened his Gcrt
confcience, fothat hefawfrom whatbliffe, and into what mife-
ry by (in he was now caft. He thus by lamentable experience un-
derstood good and evil.
Oh that your confciences were awakened , that your eyes were
opened too / I iliall pray for you as the Prophet did for his fer-
vant, and afterwards for the Syrians chat came to take him ;
Lord open the eyes of thefe men, 2 King. 6. 17, 20. lam fure the
more grace ye have, the more fenfe of this fin you will have al-
fo. Taul a Chriftian complains of it, though Paul a Pharifee
did not.
Z If
1 7 1 Of original fin inhering. Serm. 8.
If ye have been prevailed with by the other exhortations, ye
.Exhortation. w*|j y^'y up y0ur fe;ves to the power of this. Did you but
cm-dTand * underftand your condiiion by reafon of this fin , and were hum-
idpagainftit. bled for it , you would engage all that you could againft it. Fitfl
then
[n your fc Ives. Set your felves againft this (in in your own hearts. Thoa canft
not be a manrtfcer Gods own hearr, till thy heart be cleanfed,and
made like unto God. A true Chriilian tak^s more care to get
rid of the evil , than to rejoyce in the good that is in him (though
both be a duty ) b^ing it is better not to fee a friend which we
know will do us no hurt , then not to fee an enemy which ( un-
feen ) will certainly kill us. When Elijha would cure the waters
aKing.i.u. of Jfrir^*i ne && not caftfalt into the pots or dtfhes ( that might
take it up ) but into the firing that fent it forth. Labour to gee
thy heart which is the fpring and iflfue of life or death > feafon'd
Means to be u. with grace. Blejfed be God, there are meanes to tare you of
fed, this evil.
i. Faith in Chrift. Caft the wood of his Croffe into thefe bit-
ter waters; he was circumcifed, yet had no filthy foreskin of
his own , but of ours to do away. Twas our filth that was wafhed
off inhisBaptifme.
2. The in-being of the Spirit of Chrift, prevails againft thz
in-dwelling of fin. Behold I have fhewnyou a myftery, if ye
would not all diey and that eternally , ye mufi ell be chan-
ged.
;. Prayer is a means in order to this . David^Pau /,others were
troubled with this evil, and they pray'd ; go thou and do likerrife,
jimaJo bominc Let it be thy daily prayer , From thee-uil one my [eif, good Lord
map fo libera deliver me v thou complained of bad times , oh complain more
w Qrnte. 0£ a bacj hoart# The flooc] came upon the whole vvo'rld , not fo
much for their actual abominations though great, as fo: their
luart-corruptions, Gen. 6. 5. Gen. 8. 21. If we ever be c-
whelmed with fufferings , it is for tb's Abomination in
chief.
Oppofe thyfelf againft this fin in thy relations; weaken the
?"TB?Unrfelan'ldn^dome of Satan everywhere, efpecially in thy children; If
Legally. r"eir "ea" a*e you PIly tfiem>nnd enquire after remedies for them;
alas fpiritually every part is diftempered; they are blind , lame ,
jog-, naked, and what nor that fpeaks mifery ? Oh hard-hearted
Parent
Serai . 8 . Of original fin inhering. \ 7 o
Parents , that have not once gone to the heavenly Phyfitiau for their
pcor children \ \is ufually faid, venenatl Kon patwvtitv ■ inane i as ;
they that are poyfonMmuft not b: dill yed with, but prefently
fomeanddote(ifI may fo call it) given rhem. They do bur
pledge yoa in this cap of deadly wine, and will ye not the rather
be inftrumencal to help them to the cure , b^ng ye Live help'd
them to the difeafe ? Wherefore do ye think your chldren came
into the world infuch a piteous manner ? what do they cry for ? yex nr
the Naturalilt will tell you 'tis out of want that fo me 'body might Himmiffecc.
cloath them , feed them, care for them, &c. But a Chriiilan
will tell you, God hath given them bitter teares and cryes to
lament their fpiritual neceilities , and to beg fpiritual re-
medyes. Their infignificanc voice fignines thus much ;
whirft they are yet dumb , they fpeak aloud in their rcizn-Nihiulu4dfl-
ner ; Oh carry us to the Lavtr of regeneration; let us be Clmtt n 'f de?rc'
wafhed in the fountaine let open for finne , &c. Surely , *w*r-
God who hath not caufed their tender voice to be in vain
for their bodies , ( though they krow not what it means)
would not have it to be in vaine for their foules ; and he
that hears the yewg Ravens when they call , would not******1*7' *•
have you deafe in this refpe& , when your Children
cry.
Laftly, Let the confideration that Original fin is thus in us,
weane us from the world , and that immoderate defire 0f 4-ExIiort«ion.
living in it. Alas, wherefoever we go we carry thefe chains fr^che world
of darknefle with us ; if it be grievous to be in pain or want, byrcafonofic.
how grievous is it to a gracious heart to fin ? I know gravia
non gravitant in eorum loco ; fin feemes not heavy to a car-
nal man , to whofe heart 'tis naturaliz'd ; but i£ thou be-
eft fpiritual , and tender , fin is a burden to thee to pur-
pofe. Now by death peccatum , non homo , n^orhur^ it is
iin that dies , a Childe of God does not dye , but only
changes his life ; this life for a better , thefe pleafures ,
relations, & c. for better ; and if it be good to live, fnrely to live c-
t em ally is befl of all.
Some have thought that the foufe was put into the body
for a punifhment, as into a Prifon ; and who would noc
willingly be at liberty ? If we confider what paines , care ,
Z 2 to:-
\j2 OfQriginatyn inhering. Serm.o,
torments , and difeafes ( which are but the effe&s of fin )
we endure , we cannot but be of Theophraftw his mind ,
that the foule payes a deare rent for the body which it
dwells in ; and 'tis but a houfe of clay, how finely foe-
ver dawb'd over, bing then we cannot be without thefe
enemies , thefe mifchiefs , let us be content when God
pulls down the houfe of finne in which they all are , that
he may bury them all in the rubbifli of our mortality, and
Rcy.i».X7>*o. w'lth the Spirit and the Bride , let hs fay Come , evenfo Come Lord
Jefus Chrifty come qn'tckjj. Amen.
U!0&wV¥¥wWWf¥ftftCl¥V¥¥T¥¥¥Vr¥vftu& O
THE
wlfY w ■ i t 7i i v •** t 7777 t Ft???? 7? * n
Serra. 9.
< m
%V V^£uS
»73
THE
MISERY
OF
M^NS ESTATE
N A tV R E.
Ephes, 2. 3,
^«fif were ly nature the children of wrath even
as others.
E have heard theDo£trine of Mans fall, and of
Original fw opened and applied:. This Text ge-
nuinely leads to fpeak of iMans tuifery through
fin. As to the Coherence briefly, TheApoftles
fcofe is, to difplay the glory of the Lords grace,
by comparing the finful and cur fed eftate of the
Ephefians and others by nature, with the dignity
and priviledges conferred on them in Chrift. He infifts mainly
on three heads.
Z 3 U4e
1/4 Tke Mifery of mans Eftate by nature. Serm.9.
■'■' »■ Ill' .... I ■ ■ —
1. He defcribes the natural eft ate and courfe of the £pkeftans
and all other Gentiles in them; their eftate , ver. i. T<m wire
dead in trefpajfes and fins ; their courfe,z^r. 2. Ye walked whol-
ly in hn , pricked forward by corrupt cuftomes, which in feveral
Ages had taken place, and were effectual to hold and hearten you
in the fame Tra6ts ; and the Devil, that emirently bore fway in
others, ruled and a£led you likewife at his very will ^ this was
yours, and the Gentries eftate and courfe.
2. He applies the whole equally and indifferently, to himfelf y
and to the whole body of the J ewijh Nation, ver. 3. among
whomalfowe aH had our Con vtr Ration, &c. q.d. fuch children of
difobedience were we all to; as deep in fin, and open to wrath
as you Gentiles were. He would by no means have any thinly that
fpeaking fo of the Gentiles, he exempted the 'jews from the fame
ground of fhame and dejpalr *© tfifcmfelves ; though he knew f nil
well than this point went exceeding croffe to the grain of that people,
TcJm 8 \ x. w^° &reatty (^)boalled thernfelves to be the holyfeed,znd children
Gal. 2. 1%. ' of Abraham, and defpifed the Gentiles as an idolatrous,unclean,
Rom. 1 0.3. baftard brood ; and especially oftkepharifees,oi which (b) leaven
chap 11. 24. himfelf once was, who not only difdained the Gentiles, but
p,A.as z6'^' thought and fpake contemptibly of Gods heritage >,vU. the com-
mon people of their ownNationasabafeandcurfed crew, John
7.49. & chap, 9.34. He pricks this bladder, affirming roundly
of himfelf and all the Jews without exception, that as to their
courfe , whlleft unregemrate , they did whatfoever their fenfual
and carnal man willed, liked and inclined to; And as to eft at ,
were children of wrath as much as others, £ven as the very defpi-
fed Gentiles themfelves were. The great temporary difference
flowing from grace, Pfal. 147. 19, 20. hindered' not their being
the very fame with the Gentiles by nature: this and no other
was the eft ate and covrfs of the Jews likewife.
3. Hefetsover againff all this, in them both, the quickplng
and recovering grace of Chrl/t; in the Gentile, ver. 1. and in
the Jew, ver. 4.
The words read, contain a brief corKprc hen five defer ipt ion of
the mifery that Jews, and confequently Gextiles with them, are
under by nature. And in the words obferve thefe .two par-
ticulars,
1. The
Serm.9. The Mifery of matu EJiate by nature. \ 75
1. The Cafe of all men, Jews and Gentiles alike defcrib:d,
children of wr#th\ Do not underftand this attivdy, as childr.n
of dlf obedience y ver. 2.are disobedient children, (What children if
wrath fhould be angry and wrathful people; but paftvely yzhiz
are obnoxious unto wrath indefinitely y which though it principally
relates to that chiefeft preiling infupporrable burden ; viz,, the
Lords wrath; yet includes confequ;ntly the wrath and power of
Satan, the terrours and rage of conference , the vengeance and
affaults of every creature, &c. The Hebraifme, children of wrath ,
implies
1. Dwfert. 1>eut. 2$, 2. It jhall hy if ibr wielded man be ^^ ?
a child of beating, that the Judge jhall caafe him to lye down , * - ••*
and to be beaten before his face, &c. which the Sept. folidly
renders, t&f af/©- riirtoiyw) worthy of ' ftripes. Andfo theTar-
<njms in like manner concurrently with our Bibles, a fonne guilty
and worthy to be beaten; fo Mat. 23. 15. Te make him twofold
more the childe of hell ; that is, more worthy of hell-fire , than .
your f elves.
2. Tendency ,bent and addi&nefle to involve themfelves under
wrath, John 17. 12. But the fonne of perdition , which poured
out himfelf in ways of f el f-deft ruition. He had many and excel-
lent means to the contrary, but nothing would hold him back;
fslf-dam nation is not proper to Judas fix a very common fin;and
men ordinarily, Rom. 2. 5. treafure up to themfelves wrath y
Prov. 8. 36. love death.
;. The event and iffue which fhall befall them, if they do a-
bide fuch ; w«% thit they fhall be deftroyed,and the eternal wrath
of Cjod abide u;en thm • fo Judas gave up himfelf to thofe
hns, that not only deferved and t:nded to deftru&ion, but would
certainly deflroy him ; fo 1 Sam. 20.31. he is the f on of death; viz.
<3cferves to dye, and Ilia 11 furely dye.
Now gather all thefe things together, our eft ate and courfe is
fuch by nature as deferves definition, tends and leads to defini-
tion, and will end and the Lord hath p:ren portly fixed
and ordained without a change , jhall end in Eternal de-
ftru&ion.
2. The rife of this cafe expreffed , by nature , which
Implies
5, The
i?6 The Mifery of mans EJiate by nature. Serm. 9 .
1. The term from which this commences iviz,. the very firft
receiving of our natures and beings from our Parents ; from the
firft original, and momentof our being, we received with all a li-
liableneile to the wrath and curie of God, Pfalme 51. ^.
Behold I was Jhapcn in iniquity , and in fin did my mother
conceive me
h 2. The ground fo- which this wrath impendsand hovers; vhcm
nature , not firft created , for that was upright after God ; but the
Ecclef.7.29. corrupted nature which is conveyed and derived with our beings:
Gen.1.27. This very nature leads to^ deferves, and will lodge under eternal
\ wrath,every mothers child in whom regeneration and tranfplantati-
on into Chart are not found.
The Do£trine then comprihng the fumme of the Text , is
this.
Dottr. Every man and woman from their very firft concepti-
on, through a corrupted nature, are under the Lords wrath, and
continuing fuch, not new- born and engrafted into Chrift, that
wrath fliall abide upon them forever. We may not mince and
extenuate here with the Pelagian, as if this only were by imitati-
on. Flatterers of nature may leffen the wound, but Heires of
grace fhould and will rather magnifie their Phyfitian. Nor may
Mar. 23. i*. we limit and ccnfr.e this truth as if it concerned native Turks,
canker'dPapifts, and the Profelytes of the Pharifees only to be
children of hell , when it knocks at every of our doors, Jew
and Gentile promifcumjly : Neither people nor Minifters , nor
Apoftles can exempt themfelves ; great and fmall,rich and poor,
thofe which the Lord hath not appointed unto wrathy but to obtain
fdvation by their LordJefasChrifi^ 1 Th^f. $. 9. yet by nature are
children of wrath, even at others.
This wrath in the Scriptures hathfeveral Names ; refpe&iveiy
to the Law-giver , it is called wrath ; respectively to th? Law
it felf, the curfe ; refpe&ively to the effctts oAbnhy it is tranfla-
ted vengeance , Rom. r. 5. Man by nature is expoied unto all
thefe.
1. He is expofed to the wrath of the Law-giver ;
Here ,
1. Take fome Cautions , that we may duly conceive of wrarh,
the root of all penal afflictions on Gods part, as fin is the meritoT
fins r.-oi on mans p.,rt. All wars with men begin in wrath;
Animohties
Serm. 9. The ntifery of mans eftate by nature \) 7
Animofities firft boyle vyichin, and thea wars break out;. James
4. 1. From whence come wars and fightings among yon? Come
they rM hence , from your lusts which war m your memb. n ?
andinfpecial, this of 'wrath ; fo there Lsfonewhat proportiona-
ble in Godj if imderftood futably to his glorious hii*%-% namely,
wrath perfectly clean from all dregs of , 1. Folly; the fool ne-
vermore peeps out than in paflion. Prov. 14. 29. He that is
hafty of fpirity e x alt eth folly -^ that is, fets it aloft that every
body may difcern, and take notice of ic ; but the Lord is , 1
Sam. 2. 3. A God of knowledge by whom aBiom are weighed.
2. InjufUce ; Gods \vrath is a clear fire without any fmoke of un-
righteoufneflfe. Rom. 3. ^. Is God unrighteous that inferreth %pyHy \m*i-
wrath? he cannot be. We plough with an Ox; and an A {fey ^aVt
mingle droffe with our zeal, dec. 3. Perturbation; the wrath of
men is the rage of men, who disjoint and difcompofe themfelves
as well as others ; but the Lord alls, and fuffers not in his wrath ; Pi=>r« II- xr-
he ftrikes, wounds, deftroys from the infinite holineife and juftice
of his nature, declaring if felf againft all fin with the exa&eft
ferenity and onenefi of minde and frame within himfelf from ever-
lafting to evei kiting. This is the root of all wars with finful men;
Mofes law the plague growing up out of this root. T^um. 16.46.
Wrath is gone out from the Lord , and the plague is begun.
Job 21. 17. ffe diftributeth forrows in his anger.
2. Confider what this wrath implies; two things.
1. ThittheLordis highly difp leafed with men and women in
their natural eftate ; though never fo goodly a vernifh of Religion
be abw, yet if nothing but nature be underneath; Ifa. 10.6. an
hypocritical Nation are the people of the Lords wrath.
No created undemanding can conceive exactly what this difplea-
fure is. Pfal. 90. II. Who knoweth the power oc thy anger}
iven according to thy fear, fo is thy wrath. Take fome fhort
laiders that our thoughts may a little climbs up by ; and confider
ferioufly and deeply,
1. What a Kings wrath is. Prov. 20.2. The fear of a King
is as the roaring of a Lyon; who fi provoketh him to anger, fin-
7ieth againfl his own f ul ; that is, að as an enemy to his own
life ; and Prov. 1(5. 14. The wrath of a King is as the Meffen-
gers of death, but the wife man willpAcifie it , as that which he
cannot refift. Ecclef.S.4. Where the Word of a King is^ there
A a is
rg 7he tnifery of mans ejiate by nature. Serm.9.
Is power , and rrhs ma) 'fay to him What do thou} that is,
where not only the name, but the reality of a King is, he fuftains
the perfon of the Common-wealth , and bath the ftrength and
power of all put into his hand ; and hath power to execute hi*
wrath, and will not be controlled nor expoftulared with. And
what can a Branch do againftthe whole Tree? The King is wroth,
and Hamans face is covered. Prov. 27.3. <lA ffojstis keavjh
and \&*d *s weighty, but a fools wrath, that is, that hath pow-
er, is heavier than them both, to crufli a weak perfon that ftan-
deth in his way. All ihefe are but tops to the power and weight
of Cods wrath,
2. What an Imrenfed brothers wrath is, that hath a little more
power. Rebecca undemanding Efan his wrath againft Jacob,
packs him away till that wrath be over. Gen. 27. 43,44. If a
mother dare no: venture a childe into an ^ngry jons prefence, nor
a brother himfelf into an angry brothers prefence, how iafufxe-
rable will the angry prefence of the Lord be ?
3. What Gods Fatherly, refining wrath is againft the droffe
that mingieth it felf with his W7or&ip and Ordinances, and what
dreadful Furnaces he hath put the Veffels of mercy into, to take
away their tin from them. cJ^M. 3. 2. Who may abide the day
of his coming ? and who fhall Hand when he appear eth ? for he
Is like a Refiners fire : If men cannot bear Chriils coming with
a refining fire to purge out drofie, much leife not his coming with
flaming fire, zThef.i. 8. to confume and burn up perfons and
droffe together. We have need of grace to ferve him acceptably
with reverence and godly fear ; for our God, that is related to us
in Chrift, is a confirming fire, Htbr. 12. 28, 29.
4. What afflictions are, how very bitter, yet feparatedfrom
wfatb,they may be born with comfort. The mingling of fire with
thehailein Egypt, made it fo ve-ry dreadful, Exod. 9.24. The
fire of the Lords wrath minded with ftormes, renders them fo
grievous to be flood unde.Hcllit felf wouldnot be fo dreadful >
did not the kreath if tie Lord, that is, the wrath of the
Lord , Iks 4 ftreame of brimfloKe i^n.ile it, J fa. 30.33.
The Prophet i'ubmi ts to any flroaks, only deprecates wrath,
as worfe than any ftroaks, and more deadly than death it felf. Jer.
ic 24. Correct me O Lord,, but not in thine anger. Appre-
henfions cf wrath were the dregs in Jobs Cup. Jot 14. 13. O
than.
ocrm 9. Tbentifery of mans ejlate by nature* 179
thattho-t wonldeft bid: me in the grave ^ and keep me in fee et ti'I
dy wrath bepafftd ever. He cannot fiandin the face of God?
wrath, though he knew it was /><#«£, and not abiding wrarh ;
and therefore begs a hiding anywhere , and in the very gr<
till that wrath be over; who then frulJ dwell with
ding n 'rat b > John ?. 36. With (ve Lifting burnings} 1\';..
33. 14. with pre and I rimftoney ar;d temp* ft,- that hath i atrt
it? Pfa.i 1,5,6.
5 /What the Lords glory i^when it is proclaimed,and pafleth forth
in away of grf.ee; ody in a little more In ft re and 'brightnefie.
tJALftes needs putting in a cliff cf the Rck, and to be cm -
with tie Lords hand) while the Lords glory palled by, Exodus
33.22. "Teter isfwallovved up at a glimpfe of the power of
ChrilL Luke 5. £• D part ft m me, -for I am a finfnl man , oh
Lord ; what then , when he fpe^th in hu wrath, and vexeth in hh
lore diffdeafure \ Pfal . 2 . t; .
.6. What the Loids wrath ispaffmgvpon others. All the chil-
dren inthehoufe tremble when the rod is taken down, though
not with refpeft to themfelves, but their fellows only. Take a
man whofe heart is touched with the fenfe of the Lords greatn^fs,
and that will be his temper. Ifa.2.19. They ft. all go Into the
holes of the recks , and into the Caves of the earth , for fear: of
the Lord, and for the glory of his Majefty, when he drifeth to {hake
terribly the earth.
7. What the Lords wrath is, only hanging in the threatening.
His rebukes mate both the eares of £li to tingle. There is a ter? \y^^^\'^
rour when a Prince convenes and rates his Rebels for their con-
fpiracies, andinfurre&ionsagainfthim, though not yet brought
to the barre or block. Hab.^. 16. When I heard, my belly trem-
bled, my lips quivered at the voice, rottennefi entered into my bones ,
&c. J ofiah his heart was tender, 2 King. 22. 19. whenhehec.rd
what the Lord [pake againft Jemfalem, and against the inhabitants
thereof.
S\ What Chri ft himfe If did, under the fenfe of this wrath to c . ^
be poured forth, though fupported with all the fulneffe of the Heb^/a,
Godhead dwelling bodily in him , and faw the ghry beyond, and
the certainty of his refurreclion , and the fruits ef the travels of
his foul that fhould be ; yet (wcas, and that clods of blocd to the 22-4*
very ground; prayes, and that withftrong cries and tea res, that
A a 2 if
18 o TJoe mifery of mans ejiste by nature. Serra. 9 .
M/*- Though other conjlderat-:
rink it chearfully, ycnutmrcdr^psj and cannot bear
up unce: this burden. Thoie pills are very bitzer,that very health
xen.
^re ^ fteep your thou g
- may bave a little taiie , what an evil
it is, that Gods wrath and difpleafure is ou:
not all; God may be diipleaied, and re-
ly with his own people. If a. 47. 6. / was vroth and polluted
ncjky, vii. deal; with it as it a polluted and unclean
zJ( . and will deal with men and women found in
their natural eftate, as his enemies. Gods tender-hearted fer-
vants, been able to bear the app-rehenfion of this. Jsb
lp. 1 1. He hath & ndied his wrath agalnfi me, and coaneth m:
. emits.; the plural number encreafes the fecfe;
as > ■ my. He that takes the Bible, ana carefully turns
it over, and confides the contents thereof, and what he hath faid
of thofe he reckons hi> enemies, will have a further gllmfje of
:~acfulneiTe of this condition. s\ah*m. 1. 2. He re
wrath for his e y -emits ; that is , he hath built and mac
ftc: sof hell, that there might be wrath enough in cuefea-
fon to be drawn forth for them." Luke 19. 27. Ihofe mine c-
■<:m:e:, that W9*ld tm that I fh oh Id rt - rhem , bring hither^
x flay them t- La. i. 24. *sih, twit eafe me of my
tAdvi my enemies. Heb. 10. 27.
J* And per; (hall dfjovre the Adverfar\e.\
A lufl be applied ^to bo-h forts o° er.emies. 1. Clc
on in waye:: of fin , fecretly correspond with
die Divel ana his temptations , and -heir darling lufts , and
A rot lay the bucklers co>vn, thou.h theyfmile in the Lords
face; and /.-'.:. . . *hp u \mn»
rraje:, asa Not
C God.' Ft
that do and rv'Udo
bat he will to the
;. IV i.o is the Lord that I
$'■■ -\>\z,&. Qm ftps are oar oven , who Is
Serm 9, The mifery of wans tjlate by nature. x g 1
. -^
Lord oi- r m} Luk. 19. 1 4. His Citiu wy And i
4 wxfUgt *fi Wt wii m$t k*vt tins mum
Andncderftand, Bfewuh chis fort offa.
5rs,' beta] 7lm ^- .- _
p ;«-, flflr } r. : ... .
rAc» •". . To -. -.rib: ites . p.
ron
them to gru :. 10. i5. L\ |
be . refting place c
Trw. 1.25. The heat
incurable finnei ' .
;:. I
Hdrfs. Vengc isi
- 7/tM8.2<>. and cc
This
: man, thatheisunder the £ ; as
God /. yub, an I
enemies.
:. Everynarural man and n >min :he
Cm ' -
thee ? and to have the Lord ■t/j : infl thee in thai ve- J& , ,
ry Book which is :he I nebouie of conift iipports to
lers ? Dreadful is that language 0: .-'■-■.'•, concennqg
• . .'/.,, 1 K:n:.i:.8. 77< ■>;> :r;- ?<;.-,
. I ;• ;, r/ : / 64ft bim9 j : : -od
com So that] :\: nati :aj nans re:::.
mt book , but I € f tore ia,
.
ire- r: confdenoe , 1
itome. The Word,
1. R:~: Inch
- beai ■ :.- ;■ . " - :
i. Hft Hie
and m. -
the Original. This charge? c his, and l
• bich he c.
1 8 z The mifery oftnans ejiate by nature* Serni.p.
— ■ ■ *> »—
im eyes, if pofllble, to make him afharned and confounded in
himfelf.
2. The dm and defert of finne ; every breaker of the Law, the
law pronounces and dooms to be curfed. There is that r.eceffn-
ry connexion, that ic is impoiiible to be chargeable with fin a-
gajttft the Law, and not liable to the Curfe of the Law. Gal.
3.10. Cur'jd Is every or.e that continue, h not in every t hi Kg that
is written in the Bcckjzf the Lav , to doit. Justification it felf
takes not away the. defert of hn ; pardoned (ins are as well fins,
and as much (ins as they were; pardon makes not theMalefa-
c~tournone; makes not that the faB was not committed, or not
faulty or that it deserved not death ; for then he fhould have
bzzn legally acquitted, not gr act oh fly pardoned. Thofe will ne-
ver take heaven of grace, that take not hell as their proper de-
fert. The Lord will have his own weare this rope about their
necks , the defert of hell in their hearts to the very grave. Af*
v^- ftrrar.ee , and in the very higheft degree, takes not away thefenfe
of the defercs of fin , but amplifies and enlarges them. The de-
ferts offinfliallbe perfectly acknowledged in the ft ate of glory
and the Ranfomer adored and admired upon this fcore. Nothing
-fo heightens grace as this, that perions defirvwg to fuffer, are
yet freed in Chriit from fuffering ettmai wrath, as if they .had
not deft? ved it. This defert-, was no doubtful and dartyoint in the
confciencescf the Heathens themfelves, Rom. 1. nit. They know
the judgement of God, that they which commit [vxh things, are
worthy of death. But the ^No^dmore diftinfth layes this home
to the heart; Prov. 11.23. The expectation of the wicked is wrath.
There is nothing elfe that he cznjuftly and fetidly expect in that
eftate ; and expecting otherwife , he does but coz.cn him-
felf.
3. The [inner s exclufion while in that cflate, from any part in
thegn at and preciom promif s oft he C] ojpef. The Word opens the
promifes, but knocks his fingers off from touching and eating of
this Tree of life. This is none of the meaneft heart-cutting ter-
rors to natural men, to fee many come from the Eaft and JVefl '
and fit down with Abraham , andljaac, dtdfatob, in the JC/W-
dome of heaven, and them elves cajl o:4t , Mat. S. 11, 12. incor-
porated with the Patriarchs, into filrw (hip ofthefams grace, and
title to the fame glory , and themfelves debarred from both. To
view
germ.?* the nrifery of mans efiate by nature. \ 8
view the unfearchable riches of Chrift difplayed, and tbemfelves
j*ft/ed off from any intermedling, as co prcfent application or
grounds of application of them as their own. I met lately with
a godly woman who heard a Sermon full of choice comforting fop-
porting promifes to weary and heavy laden tinners, which vvara>
ed her heart, bu: in the clofure was lUucken through with th : firft
arrows of God, difcerning her felf excluded in her prefiem u
from any part in them. This makes the Gofpel 3, fiery Serpen]
to fting theni,which is the Pole holding up the brazen Serpent for
healing to others.-
2. The Word attaches and binds him over. Ye {hail anfwer this
at the day of thrift ; and -hang? the writ upon his door; as the
man that is in Gods debr, and is to look for an Arreft, and to be
dragged intoprifon till the utmoft farthing be ydd, unleffe a fozZ
dy,timely peace be made;and inforces this partly from the will and
jtifiice of God, that hath made indignation and wrath tribulati-
on and angpf.fi the portion of every font thatgoeth on to do e-
vil> Rom. 2. 8.9. and partly from the nature and circHmftan-
ccs of fin it felf, Debts may be £0 great, fo long owing, fo
growing, and the negligence and boldneffeof the debtor fuch,
that makes it neceflary in point of wifdcme, not to keep the writ
longer off from his back.
5. The Word excites terrours. A man bound in a very °reat
fumme, in which the forfeiture will be his undoing, the very ob-
ligation troubles. There are no debts, but where any ingenuity is,
induce anfwerable cares. And the Lord knowing the frame, and
tendring the peace of his people, advifes therefore againft all
debts, efpeciallv (licking under them, and not coming timely
and care filly off. R^m. 12. 8. Owe nothing Unto any man ;
much more to be over head and eares in Gods debt and no
care to agree with />/w, is a very dreadful condition, UMat.%.1*.
If thefe terrours actually are not, yet they are very J ah jell eve-
ry moment to be excited. The Sea may be very cal me, but the
leal]: (lorme makes it nothing but commotions ; confcience ,
though row quiet, hath a very wide and clamo-ous mouth, when
the Lord commiffions and commands it to rebuke for fin. Thefe
terrours hold thefinnerin bondage, or all his life time fxbl.ch
nnto bondage^ Hcb. 2.15,
This
184 The wtfery of mans ejlate by nature. Serm.^
This is the fecond branch of the mifery of a natural eitate, to
be in all thefe refpe&s under the Cmfe of the Lawy and to have
the Lord fght again ft him with th: f word of his mou /?,Revel.
2.i6\ Here is patience, that the Lord will fight with this fword
firft, that he may reclaim* and lead to repentance, rather than
deftroyhim; and if thisprevaile, then is the curfe turned into
a blejjixq;, and the bondage ends in liberty indeed ; but if this d 3
notprevaile, then there remains nothing elfe but a certain fear-
ful looking for of judgment and fiery indignation, which (hall devour e
the adversaries, Heb. io. 27.
3. Every natural man and woman is obnoxious to aU the
cjfetts of the wrath of God, and of the curies denounced in his
Word.
1. There are manifold effects of Gods wrath that are
upon him, or are apt every moment to be rufhing in upon him in
ihtj life.
1. Upon the body: Look upon all the brea hes, ftawes% de-
jells, monftroftties in the body, and fee them upon the fcore of
(in. Every man elfe had been liktcdbfalom and much more.2Sam.
34.25. From the fole of his foot even to the Crown of his head
there was no blemifh w him ; thefe argue not fpecial fin, fob. 9.
2. ye: had never been without fin ; look upon all difeafes natu-
ral or advent itirus,]ohn 5. 14. Sin no more, left a wjrfe thing
come unto thee ; there had never been a (Tone in the reins, or in
the bladder, if not firft in the heart. Thefe crumblings by de-
grees into the duft, flow in by fin. We pity the ruines which
War hath madein goodly Palaces 3 but thofe are nothing to the
havock which fi» hath made in the more noble Fabrickj of our
own bodies. Look upon the difficulties, cares, turmoyles for
provision of us and ours. gen. 5. 17. Labour is with toyle, wea-
rinefle, vexation, difarpointment : We plough and fowe, and
reap not ; cam: and f tit in a bag with holes. Hag. 1. 6. Look
upon fhamcful nakedneffe : We have loft our Robes of glory, and
need now thef fpoiles of hearts to cover our fhamewith. How
many trades are there, and what toile in them, meerly for this
end, that the dishonour of the body may be hidden ! Look upon
the f arrows of the female [ex, Gen. $. 1 6. which though miti-
gated and mingled with promifes, yet flill are arrows which fin
hath (hot into their fides, and grace doth not quite pluck them
forth.
Serm.p. 77*? mifiry of mam ejiate by nature. i 85
forth. 1 Tim. i. 15. Look upon the ajfau/ts made even to our
rume, by th^e things that otherwlfc were under oxr feet , pfal.
8. 6. But now withdraw from the yoke, ferve with groans, re-
mifsnefle and much unfcrviceablencffe, and often lift up their
heel, and turn and tear us ; thefe are a very fmail part, and only
bare hints of thofe confufio-s, and effects of the Lords wrath,
which fin hath let into the body, which elfe had been invulnerable
in the very heel.
2. Upon the foul ; Ccniider,
1. The minde : O what blindnep, ignorance, thick darkneffe
in the apprehensions of God, his very bein.g,moft felf-evidencing
Attributes,™ the very myfteries of the firft magnitude, which are
the rules of our duty, and the grounds of our hope ! incapablenefi^
dulnefle, flownefle to believe -y lothnefi to inquire or receive
the light which fhineth forth from heaven ; doubts, difkuft, mi-
ftakes~ wahdrings after that which is not light, and into wayes
that feem right , but the end of them are the ways of death,
Prov. 14. 12. The herefies of the whole earth are feminaUy in
the blindnefle of the minde, and would grow up from thence ,
though there were none of our many flowers to fcatter them, be-
ing nothing elfe but corrupt imaginations formed into a fyfteme.
Vnprofitabler.effle in the knowledge of truths , which we molt
clearly and diflinttly conceive : Knfteadltiejfe , that we can no:
fix and ciofe upon holy thoughts, till the impreflions thence be
powerful, and work a real change. There is no Spaniel more
wilde and running after every Lark^and Butter-flye that rifes in
his way, than our thoughts are gadding after every thing that
comes in our way. Yea, our minde gathers vanity to it felf,
when the eyes are (but, and no objects to divert and inveigle us
with. Thefe are fins,and yet are rufhing in further, as the recom-
mences of former fins, which are meet, Rom. 1.27.
2. The memory : Things fticl^ there that a man would gla&'y
learn, and count it a lingular mercy to attain the art of forgetful-
nefle of: and others leal^ and flip away though taught often plain-
ly ; repealed, mufed upon , and we felt the power of them in a
degree upon our hearts ; what Indifpoflticns to the ufe of means
in order to a cure ? what Trenenefi to cumber our flelves with
by-maters, till they talk with us Sleeping , and crowd in and
fuck away Lords-days themfelves, and leave nothing but f craps
B b of
8 6 the twfery of wans efiate by nature. Serm. 9.
of prayer and preaching to us ; fin firft brought in thcfc plagues,
and wrath binds them on , and leaves judicially , the reins loofe
Conference. The directing part is out of tune $ and either
oives no directions , as a Matter that is no body in his Family ;
or <nves -wrong directions , as falfe lights on the fhore lead the
{hips upon the Rocks and quickfands ; forbids where the Lord
commands, and urges to that which he forbids. John 16. 2.
T't iilV 01 owes right d)re£l ions , and hath no authority \ And
the' judgingpart of c&njcience is mt of tune , and gives no judge-
ment of what is done', like a Bell whofe clapper is out, or a dumb
dog- that cannot bark ; or gives perverfe judgement^ and excufes
where it (hould accufe ; makes fin no fin , or very little ; and
ftayesthe heart with empty comforts; 01 accufes for having
done that which he is bound to do , and difquiets with undue fears;
or accufes rightly for the matter, jet with exceffe, and fo finks
the foul under defpaire; fo that there is as mtteh need fcr confer-
ence to be overfeen as to over fee y to b: guided as to guide. Thefe
arrows abide in , and the venome of them invades more
and more , and that is a very dreadful effeft of the wrath of
4" The Will. There are fad ftrokes there. Averfcneffe and im-
potence unto that which is (firituallygood, Phil. 2. 13. Pfal.110.3.
Inclinations and byaffes, to drink in the very fir (ty and the very
worfl motions and fuggeftions unto fin. Lufiingr after evil
thin?*. Job 1 5. 16. and againfi the Spirit , Gal. 5. 17. flulbom-
neffe , Rom. 8. 3. (fo>itcmpt of tie offers of reconciliation, Joh.
c. 40. Ezek. 33. 11. incompliance with the compels of the Holy
Ghofiy Aft. 7. 51. Thefe are cords of mans twitting, and the
Lord in dreadful wrath fayes, Be it fo y and pinions him with them
to the laft judgement.
<r. The affeftions fly upon unmeet objetts ,. heaulongly in-
clining to them , and C I tfe-> **d cleave there , and cannot
begotten off. Kecoile from that which is good, are ftirfed in n>
fpeft of evil to embrace it; and in refpetl ffgood to efchewand
be weary of it. Ahab imprifonsthe true Prophets, andfetsthe
falfe at his own Table, and gives them his ear and heart. Are
frullof diforders ; more offended with our injuries than Gods.-
Iccte£ i. a. merry >and the Holy Ghott calleth it madntffe ; mourn and fw al-
lowed.
-
Strm 9. Tbemifery of mans ejlate by natnre* 187
:C
lowed Hp. Cannot be raifedtg things above , and fettled on them.
We complain, and jufily>of fervants that arc nimble and ex*
pert in any piece of knavery, and hxels at their work; this is
the very temper of our hearcs, nimble and wife t» do evil; bjt
in the things and vvayes of God, and which are ofgreateft ne-
celfitie and advantage , we have no knowledge. And a iliarper praI .
wrath is not, than the Lord to leave us to our f elves. Thefe p^i 7l**"
are hints , and no more of the Lords wrath upon the
foul.
3. Upon the eftate. Look upon the general eft ate of the
whole Creation, impaired, groaning, and fubjeel un:o vanity;
into the Pablick ftate, Confufions, ftumbiing-blocks, under-
minings of civil and fpiritual liberties , &c. into the particular
estates of men, fnarles," damages, wrongs, powlings ; men ta-
ken and carried whither they would not , build, and dwell
not therein , gather , and it melts as butter againft the
Sun, &c.
4. Upon Relations. Unequal marriages, yokefellows difloyal,
waftful, idle, with-holdingmore than is meet; troubling their
own flefh, dampers in the wayes of God , fuddenly (lrucken,and
the greateft comforts leave the fmarteft wounds after them, &c.
Unfaithful fervants looking only to the Matters eye, invading
that which is not theirs, imbezelingor fuflfering to go to wrack*)
that which by care thsy might and ought to preferve. Children
fickly, unnatural, taking to no Callings , or not diligent and
faithful in them , difpofe themfelves without confent, run them-
felvesinto bryers, and fee their errour when too late to retreat.
This is wrath in Domefiiqae relations. And wrath as terribly
mixeth in Pttblick. Relations. Miniflers preach not, overfee
not, are not enfamplesto the flock, have not experience, nor
ability, or care, rightly to divide the Word of truth , and
muzzle the gain-fa yer. Mifled themfelves, and miflead others,
&c. Magifirates mind not the things of Chrill, are tight and vi-
gilant over the good , indulgent to the evil. Beare the fword
in vaine , &c. Such vials there is much wrath poured
through.
5. Upon the holy things of God, and of his people. Ours
come not with acceptance to God. The Lords , not with favour ^
Bb2 clofenefc
i gg The wifery of mans eUate by nature. Serm. 9.
clofeneffe, authority , &c. CO us. The very booi^of the Covenant
needs [frlr.kllng , Heb. 9. 1 9. The Law which is pure and
clean , Pfai. 19. 8, 9. is made * kitting letter, i Cor. 3.7/rhe
Gofpel which is the grace of God hinging falvation, Tit. 2. n.
is made a favour of death unto death, 2 Cor. 2.16. the Lords
Suffer an eating and d> inking judgmsnt to our felves , I Cor.
1 1. 29. and Chrift himielf is made for falling, Luke 2. 34. and a
ft one of {tumbling , and rocl^ of off e nee, 1 Pet. 2. 8. without
Chrifts blood taking away fin, the very book of grace had never
been opened, Rev. 5. 4. and though the cholceft in- it fclf, being
opened, would never have been ufeful unto hs ; and forer wrath
cannot be , than to curfe o/.r very bleffings , Mai. 2. 2. and
the very means of grace that they fliall be ufelefle , and for
judgment.
6. Upon the whole man ; the perfon is under the effects
of wrath.
1. Inflaved to the Divel. This is plain, 1. From the Scrir
a Col. 1. 13* ftures.Elfe converting grace could not(^z) deliver from the power
of darkneffe\noi men be faid when (b) God gives repentance, to re-
6 z Tim, a. 16. covcr themf elves out of the fnare of the ^Dlvel that were taken
cattive by him at his will, 2. From the llkeneffe of mans work^
with Satans ; h^Tiyy-M • Men of a Trade are ordinarily of a
company together; but here the rule fades not; 1 Joh. 3. 8.
He that commltteth fin is of the Divel \ that is , by doing the
fame work difcovers himfelf of communion with, and hi thral-
dome to him. The firft finders of a Craft, are Fathers-, and Suc-
ceffors and Imitators in the Craft are called children, Gen. 4.
20. we naturally and freely do the "Dive Is work ; John 8. 44.
The lufis of your Father ye will ^,and have no minde to the L rds
work,nor can brook the fame to be done clrcuwife&ly and exattly
by others ; A&s 1 3. 10, Thou child oftheDlvel,cn:my of til rlghte-
oufnejt.i.Yzom the community of frincifhs ;the very mind and will
of Satan is engraven upon our fpirits,and exprefle themfelves ineffi-
cacy and obftinacy of finning. Thefe principles are Satans image in-
ftead of Gods.^From the natural mmsfubj:ftlon to the guidance of
Satan; regenerate perfonsare led by the Spint,baT Satan flleihthe
hearts of natural mcn.He had poffeflion of Judai his heart,atm by a
piece of mony rides deeper into him, and prevails to engage him
to
Serai.?* The mifery of mans eftateby nature. 18^
to be: ray Chrift. This is a lamentable branch of the natural mans
mifery.
2. Heisbaniihedandfeparatedfrom God, both from confor-
mity to, and communion with him, and doth eleclivcly banifh
and call himfelf forth of the Lords prefence : This ap-
pears ,
i. From the former ftitst ; vi*. mans fellowship with
Satan ; there cannot be felLwjhip with Gcd and with Satan
together. Thefe communions are inconfiilent , in the fame
Spirit, at the fame time, in a reigning intenfe degree.
2. From Gods *W,and his] Apoftles and Minifters,in the wri-
ting, explanation and application of the Scripture, ifotm i. ^
That which we have feen and heard, declare we unto yon , that
ye may have fellowship with us\ and truly our flbwjhip is with
the Father, and with his Son Jefus Christ. Were this fellow-
ship already in the flate of nature, there needed not this means
of rcbringing into fellowship with God. Defiers of the evil
ore with their months, are not the lejfe in league with him in their
h:arts.
3. From the language of the carnal heart ; Job 21.14. Be-
far t fom us, we defire not the kn.w ledge of thee. This they
fpeak internally, and the defire of their fouls is to be rid of
God; notions of God are a fapleflfe and burdenfome piece of
knowledge. %jm. 1. 18. They did not like to retain God in
their knowledge. Tobanifhour felvesis theheighth of mans fin
and folly ; and to be banillied, the heighth of the Lords wrath y
and of mans mifery.
Now do we know what a man lofeth in the loffe of
God ? that is impoflibie for any created undemanding to
conceive !
Jhz world is a "Dungeon without the Sun; the body a carrion
without the fo*tl\ but neither fo neceilary as God is to the
foul. A tafte of rhe goodneffe of God, made the world and
the lives of the Martyrs nothing to them. Pfal. ^o. %. In
thy fax our is life ; & Pfal.63.3. Thy loving kjndnejfe is be.Ur
than life.
The very heaven of heaven lies in the enjoyment of God,and
the hell of hell in the lofle of him. The loife of him is the loffe
of the Fountain from which all kinde of good doth or can come.
Bbj The
f 5 o The tftifery of wans eftate by nature. Serm. 9.
ThelofTeofthe r*/*/>, is the Me of all the effects, of all the
bleffed affeftions ., influences, and promifes of God ; The loffe
of all thofe bleffed hopes that fill the foul with joy unfpeakable ,
and full of glory. No prayer, praifes, faith, love, fear, or any
fpark of other grace, are to be found in truth upon the hearth
of that heart. Now the perfon in league with the Devi!, and
banifad from, and without God in the world , muft needs be mi-
le rable and accuried.
3. He is cilcontented and unprofitable in every condition,
%j>#:. 3. 12. They are altogether become unprofitable. The Holy
Ghoft makes a natural man of no more ufe, than rotten things,
which we caft forth to the dunghill for their unprofitablenefle ;
This is a dreadful ruine, that a creature fo excellent, fhould be-
come unprofitable to others ; and very far from comfort to him-
frtf in any condition. The wife having <*//for ufe, and the hut-
bands heart; hath nothing, becaufe not the authority , dominion^
and disfoftion, which is proper to the husband. ljrael havebread
and quailes from heaven , and water from the Rock that followed
them ; a table every wife furnifhed for need, and for delight,
and yet grumble becaufe not meat for their lufis. Many have
all things very good, and the wifdome of heaven could not carve
jitter and better things, and yet all not good enough. Let fin creep
in, and Adam will not be content in ^Paradife, or the Apoftate
Angels in heaven, but leave their own habitation. Go from
God , and take thy leave and farewell of contentment and fa-
tisfa£tion.
4. He is grown a Wolf and Devil to his brethren. Biting and
devouring, Gal. <?. 1 5. tearing, pulling, catching at advantage,
flying upon the necks of the weaker. Men execute much of the
wrath of God in thefe feuds among themfelves ; fo that the Cap-
tion is very neceflary, Matth.io. 17. Bewareof men\ in a fort,
as of any wild heart, or the very Devils themfelves. This is a
glimpfe of that wrath which the Lord draweth forth againft natu-
ral men, in this life before the fons of men.
2. There are further degrees of this wrath that rufh in at the end
of this life. Rom. 6. 22. The wages of fin is death. The bodies
of the very heirs of glory , and wfiich are Temples of the holy
Ghofi, lie trampled upon under rottenneffe , and fuffer loffe of
their appointed glory till the laft day. The Lord batters them ,
till
Serai.?, the viifery of mans cjiate by nature. 1 9 1
till the houfe tumble about their eares. Helayes on load, till the
heart-firings cracky, and to whom Hell is remitted , death is not
remitted; thofeiwtftdie, that (hail not be damned for their (ins,
and death fhall have dominion over them till the morning of
the refurre£lion. There is zprogreft in Gods wrath , which will
not (lop \nthz midway, but goes on till it iliall be accomplifh:d,
Ezek. 5.15.
3. The /«// vial* and very dregs of this wrath , iliall bepou.-PfaI.78. 3S.
redout m the world to come , which »» God reins in , and
lets not get look, and break over the banks ; or if it do, calls
it back and tnmeth it aw a >, but then all his wrath fhall be ftirred
#p and let forth to the full.
1 . There fhallbe the general judgement of the great day ; in
which the Lord hlmfelf Jhall descend from heaven in a from y with x Thef 4.1*.
the 'voice of the Archangel , and with the trump of God, and fhall
be revealed. -2 Thef. 1. 7. with his mighty Angels in flaming
^r*,terribly to execute the curies of that Law which\vas fo terrible
in the promulgation. Then iliall the finner be forced from his
grave, dragged tothe barre, arraigned, the books opened , all
the fecrets of darkneffey and of the heart made manifelt4 ; and the
<j«ats put on the left hand, and have that difmal fentence , Go
yecurfed, Sec. Mat. 25. 41.
2. There fhali be dreadful and final execution, and this ftands
in two things.
1. In fojfe; expulhon from the Lords face , and prefence,
and glory. As incurable lepers, from the Camp and felhwfhlp of
the Saints. For the good things which they never cared for, and
from the gooclthings of the world which they grafted, and were
their portion-, from all hopes of grace, iMpreac kings of peace, all
ftrivings of the Spirit ; never a friend to comfort, a/** to fhine,
a drop of water to cool the tongue, or any b I effing to come near
1 hem any more for ever.
2. Infiwfei which is fometimes termed , Offering tkcvipgc-
ance of eternal Hre, Judever. 7. Wrath to come , 1 Thef. I. ic*
where there iliall be with the damned Angels, fubje&ion to the e-
ternal^r^A of God, the worm of a guilty confeience that ne-
ver dies ; where the Lord will beare up the creature with
one hand , that it continue in being , and beat it with the o-
ther, that it iliall be ever dying \ in death alwayes 5 and never
dead. Vfe i*
1 9 z The nrifery of mam ejltte by nature. Serm. g.
life i. Inform. We may clearly gather divers Corollaries
hence.
i. This may inform us of the vatt and woful change that fin
hath mad?. Men could not come,poflib!y, foch out of the
hands of God. Gen. I. 31. God [aw every thing that he had
maie, and behold it was very goody and therefore blejfed; but
DeuM7- 1 1> 1 3 Cm hath taken him from Mount Geriz.im, and fet him upon Ebal ;
and the mifery now is fuch, that if the Lord ftiould open the fame
to the confcience fully, the very view would drive men out of
~¥? their wits, and men could not tarry in their beds, or relliih a
morfelof bread till delivered, andbleffed vvithfome evidence of
deliverance out of that condition.
This may informe us of the cauflefsnejfe of the offence taken at
Minifies for preaching this point.
Now coniider ferioufly,
1. Is there a parallel to the offence taken here in any other
cafe in the whole earth? Who is angry with a watchman for giving
notice that the houfe is befet, and ready to be broken up , or on
fire ; though all be difturbed, fome half- frighted out of their
wits, or wholly with the tydings ; and very great pudder follows
till the houfe be fecured, and the fire quenched ? men might
otherwife have been undone and deflroyed in their beds . Who flies
out againft a Centinel that gives a true Alarme, and rowzeth the
Souldiers at the deadeft time of the night ? he prevents their fur-
prizal, or throats being cut in their beds, and the Town from be-
ing facked. Who ftorms at a paffenger that flicks up a bough in a
Quagmire ,xh?x other Travellers going fecurely on,may not be laid
fafl ere they think of any danger f Who takes it ill of a fiend ,
that feeing a bearded arrow coming that would ftrike the (lander
next him mortally , puis him afide with that force fifthly as to
draw his arme out of joint, and the arrow goes not through his
heart ? Who thinks amide of a Lawyer that opens the badnefle
of his Clients caufe to him, that he may not infift on a wrong
point, in which neceffarily he mufl be cafl ?
2. Should we to avoids your dijpl 'afore, not give you warning,
£??;.* I?'1 * and fo draw Gods difpleafure, and the blood of you perl \hino- upon
hiPm he 0ur "eac*s * ls C"1S &ocd f°r y°u or us ?
J. Do you well to provoke poor Miniflers to hauke that pan
of their office which fiejh and blood makes us too willing to have
our
Serin . 9 . The mifery of mans eft ate by nature l}}
ur edge taken off in ?-Defire we to b^ mellengers of fad tydlno^
or rather to come in the abundance of the comforcs of the Go-
fpj.? Apsttifh fatteni makes the Chyrurgion fearch the wound
leife "than is neccffary to a through cure. Ye tempt us'to flop
from (peeking needfully of your danger, by your Iothneffe to
hear on that ear, and by your race and regret againft the teller.
Thofe which have m«ft nred of faithful meiligui.es .of the Lords
wrath, have leaft>upon this very fcore. Job 21. 31. who fhaR
declare his yvav to his face9 viz. that is refpited, an J probers,
and tramples thedoclrine tinder fwi\ and turns agam^zni tears
tru Preacher ?
4. This is no other than what the Serif tare freaks, and con-
fidence upon retirements will fpeak ; and Satan wiii lay in your
dilh, and the Lord will pay into your bpfome. Will thofe flye in
theLordsface, andof confeience, telling this ftory to them, and
pronouncing the fentence againf* thex.? Oh profane partial fpi-
rits that cannot endure fuch Preachers as therrifelves (hall bz unto
themfelves; that cannot bear the hearing of thofe terroars that
themselves ftaaii be -relators and in flickers of upon themfelves 1
Ye had better have the commodity at the firfl hand ; confei-
ence will preach in another note and loudneffc than we do, and
the morey becaufe your ears 'have been flopped againft our
words.
5. There cannot be a greater madneffe than no: to be able to
live under the noife and news of this wrath, and y^t flick under
the wrath it [elf ; the hearing makes the ears tingle , but the ■
■wrath does ^ make the heart quake. Ye had better hear the
Heralds in the Princes name denouncing the war, and fend out
for peace, than have the Prince himfelf come with fire and
fworJ into your bowels upon the contempt.
7. This may informe us of the right confine^ and voifdome
of the Lord in this wrath annexed and declared againft
iinne.
1 . Confider rhz high rewards the Lord hath propounded :
The Law is not fo fiery in comminations againft: fin^O'dl the Gofpel
is as full cf (a ) grace and promifes to vvayes of duty. Now * 1 Cor. 2. &
bring things to the bar of r^afon it felf, and may not the Lord an- 2Cor- l2-« 4«
nex this dreadful wrath to fin, that doth annex fuch glorious in-
comprehensible promifes to the duties and weak fervices of his
C c people?
1 94 The mifery of wans ejiate by nature. Serm. 9.
people? fin ftri&ly defer ves ; thefe not. May not he punilh /<?-
verely, that rewards eminently} howjuft is it that perfons invi-
w Ittke i4, -4. U(i to the Supper, md' making excHfes,(hou\dnot ttjte thereof?
that defpifers of the recompences of God ihould fuffjr eternal
loffe of them , and be fcourged with the contrary to
them ?
2. Confider the Ends the Lord hath defigned to reach.
1. In the Flctt. i. To ttartle. Luke 12. 5. I will forewarn t
you whom ye jhall fear : Fear him which after he hath killed ,
hath power to caft into hell, yea, I fay uno y oh fear him:
Faith in the. threatning engenders fear, as faith in the promife
genders hope; faith and fear were con joy ned in Noah, Heb. 11.
7* and wrought together in his obedience and prefervation.
2. To make all things elfe little that meet them in the world,to
flioulder them off from the truth and homage of Chrift. A
Merchant in a Storme throws his goods over-ooard; the wrath
of God makes the ftartled (inner part with any thing, and incur
any thing rather than incur that .* UWofes had rather incur the
wrath of a thonfand Pharaohs, than the wrath of God, becaufe
he knew the power of his wrath. As Gods people have rewards
promifed that out-weigh all that they are called to part with; fo
terrours propounded that all other terrours may be over-looked,
and incurred rather than thefe. 3. To worme out the eftetms of
the world, and the fenfual pleafures, honours and profits thereof,
the few el of lufi ; there is need of violence to pull out of this
lire. Now he that propounds an end, pitches upon means fitted
to compaffe that end. A Cleaver of knotty timber, mult have a
wedge that will go through. The mother that will wean the
childe, muft lay fuch bitter things on the breft, as will make the
childe loath the milk .• So the Lord hath declared thofe wages to
fin, that fhall turn the edge of love and liking to fin. Tha*t had
need be very bitter, thatllhall make thofe very jwects bitter to
us.- No lefler evils would work the fenfe of that evil of fin into
the confeience. And thofe fecretly grudge and complain of the
pains as too great,to whom they are too little to awaken and lead
them to repentance.
2. In the Reprobate. 1. That he may difcover his fcrfeft and
infinite diffleafure again ft fin ; and in thefe great letters , that
all the world may read his fall hatred of it, Eli his faint checks,
proclaimed
Serm. 9. The mifery ofma?2S ejiate by nature. 1 9 ^
proclaimed his faint dl filly s of his Tons fins. High diflikes pro-
duce anfwerable checks. Affections in men , are the feet the
foul goes forrh upon j and / rmg arfec^ions goe a very nimble ea-
ger pace. The Lord muchmcrj, became of his infinite contra-
riety co tin. 2. That he may difcover the power of^bis jtrfiice ' "
and wrath. Rom. 9. 1 7. For this jams purpofe have I raifedthte
up, that I might (hew my pwer in thee , and that my Name migh t
be declared throughout ail the earth* Thofe which gfurifie not
God in that manner which he would , he will glorifie himfilf in
the manner that they would net : Pharaoh did , tl'ho is the Lord ?
and trampled his authority and commands underfoot. Now as
he did [ometimes bring light out of darknefte s and the Apothe-
cary doth Trt ftrv.tlvcs out of raxl^poyfons ; fo the Lord not
actively glorified, doth fetch the glory of his power and vin-
dictive juftice out of fm it felf. The walkers in greateft pride and
icorne of God, the Lord will have everlafting glory in their ever -
lafting fmart ; andhe will f* punljk, that heaven and hell fhal!
ring of his juftice and power, anddifplicence againft fin,and thar
his threatnlngs to theutmoftarew^f^W, and were not fcare-
crowes,
3. Confider the dreadful aggravations of fin. It is,
1. A confederacy with the devil, A fworn fervant about the
Princes perfon , to contract amity , and hold correfpondence
with the worfi of his enemies, makes the (in rlfey and his judge-
ment without pity. Should a Chriftian fall from a mild and graci-
ous Prince without a caufe, and fide with the Turkey or worfhipper
of the devil) againft him, we fhould think no punifiSment too much
for him.
2. A defeRlou front) and infurreUien againft God, and ateaftng
the Lord into the lifts and field. 1 Cor. 10. 22. Dj we provoke
the Lordtojealoufie ? are we flronger than he ? Goliah challenges
and <fc/ft\f the Hoft of Ifrael, till David comes forth, and fends
a //W into his braines, and cuts his head off with his own fword,
and gives his fMh to the fouls of heaven ; fo linners, till they
draw the Lord , and the weight of his infinite and eternal difplea-
fure forth againft themfelves , - even that weight which finks
them, and they are never able to rife from under it again. Now
fins rife, as the quality of the perfon that they are done againft.
He that flies in my face, and gives me blows and wounds there-
Cc2 by,
io 6 The tmjery of mans ejtate by nature, berm. 9
37-
by, there is zmsftlion of battery and damages to be had againft
him ; He tha: dorh the fame againft the Judge of Aff^e, or the
King upon the Throne , that is Treafort% and his lite and eilate are
hardly enough to make amends for ir. The infinity of God, makes*
the inhnity of the evil and merit srioufrjeft of -wrath in (in.
The <JWa]ef,y rifes, and fo the guilt and dcm.rit rifes in-
finitely.
?. The contempt of ali means ufed for fetching the Rebel in.
How often would J have gathered you f —. and je wou'd not.
Men ftand out? and if \hty ( ox Idhivz flood, would have food out ,
and continued hodilky againft heaven for.ever. . How equal is it,
that a creature nigh .to (jcdy falling off to the devil without a
caufe, and which choofes to have <jod his enemy, and that no
means can reduce , though the danger and evil of (in be eviden-
ced , and his inability to ftand, an aft of oblivion offered, and
hi°hett preferment, and yet will no: come in: How juft is it,
that he reap the fruit of his continuing at a di flame from his Sove-
raign, and in dif obedience againlt him ?
4. This may inform us of the distemper and pride of mans
heart, that will charge his mifery anywhere rather than upon him-
felf. 1. Upon inftruments foreign that do innift, rather than
fin within, for which the fame is inflicted. The Lord fcourges
fin by that which is the inflitlers fin too. They have no Warrant -
to do, and yet we juflly fuffer from them as Organs of wrath
in Gods hand. 2. UponGodhimielf. Prov. 19. 3. Thefoolifk-
neffe of man perv:rtcth his way, and his heart fietteth again ft the
Lord. The Malefailour blames the Judge, when it was hlm-
fe If that delivered hirfifelf over into the Judges power , and
Arnel the Law with power of doing all that is done againft
him.
5. This may info r me us of xht^gr^nds a??d advantages the
Lord hath given m to humility y and* felf-abafement. Wipe the
/Wtf off from thy brows, and fay , This is the fruit of fin. See
the clozths onthybxk, 2nd thefe are the coverings of that fhame
which came in by fin ; look into thy body, fo:il, eTiat , relations ,
■p?rfon, whatfoover is crooked and nffli^Uve , pertains to this ac-
count, and is to be fet at the foot of fin. When beaten, corifi-
der the fault that thcu art beaten for, and accept of the yiwfnnxnt
cfthy iniquity , Lev. 26.41. Thy eye cannot turn, but there are re-
membw.cs
Serin. 9. The vtifery of wans ejiate by nature. \ 07
membrances of fin, and provocations to lay thy felf in the duft
before the Lord.
6. This may info rme us of their folly, that kindle this wrath
yet more. The Princes fpake well to the two Tribes and a half,
Jofr.Zi. 17. Is the iniquity of ^eor to little for w, from which
we are net cieanfed untili this day} &c. So are thole wrath"
provoking pollutions of nature too little for us, by which we are
ib far defied and troubled unto this day, that by increafcs of fin
we fhould augment yet the fierce anger of the Lord} Num.
32. 14. while abiding in this eftate, ye do this more and more
continually.
life 2. Exhort, and this is double.
1 . To carnal and unregenerate perfons : Arife ye and depart ,
for this is not your reft-> Micah 2. 10. This is not an eftate to be
quietly abode one moment in.
Motive 1. Who can dwell with this wrath which God defcribes
to be 1 .Burning wrath; Job l^.n.He hath kindled kiswrath a-
gainft me. 2. Tearing wrath ; this fet the Bears awork, 2 Kinos
2.23. Covfdcr this )e that forgt God, lest he tear you in pieces, pf-i
2. Piercing wrath, that goeth down into the very inwards of the
confcience, when all -oifible bletfings ({and inure round about,
and not a haire of the head is ruffed. This curfe often works in
the middle of Wettings, and ripens by them infenfibly for hell it
felf. 4. a/i biding wrath ; the prifoners of which are bound
hand and foot, a rid there is no flatting, Zach. 5. 4. 5. Surprifing
Wrath; Job 20.2;. When he is about to fill his belly , God jh all
cafl the fury of his wrath upon him, and (frail raine it upon him
while he is eating, and fo of all other times, is moftchearful.
6. cB^cfervcd wrath; Job 2 1. 30. 2 Pet. 2. 9. which like a wo-
man with childe will travel, till it have brought forth judgment
agnnft all the enemies of the Lord though upon Thrones, andba-
vivg Nations under their feet , Pfal. 78. 30, 3 1. Was Sodom a
City fit to be dwelt in, ebecially for Lot, when the Lord had gi-
ven him notice of the cloud of fire and brimftone hovering,
and ready to come down upon the fame? This Climate is
too hot for any that have fpirkual f&fes, to dwell a mi-
nute in.
2. Shall all our warnings be loft, that tell you of the fiorme,
meerly to drive you under covert ; and that ye may underftand and
C c 3 favour
198 the tttifery .of mans eftale by nature. Serin. 9.
T, r favour that glorious name, fefm that delivers from wra: h to come \
' The Avenger of blood is in your wf^, to quicken your hafte in-
to this City of Refuge. "VVhyfhould ye make the Furnace hot-
ter, and to the Fathers wrath which isquenchable in the blood
of Chrift, fuperudde the wrath of the Lambe , which is *&fc
Intel} uncjue-richahl. ? Shall we only ftand forth to clear the juitice
of the Lord againft you in the laft day ?
3. The great and jwa}'mg care ot all Gods people afloon as
Jam. i, i j. ever they ravY rhemfelves in the glafle of the Law of liberty, was
to be found In Chrift, Phil. 3. 9. This was Pauls prevailing
care, when fought for, and to be fet to Gods bar, to be found
doathed with Chrifls hghteoufneffe , and to have his I-
mage legibly ingraven upon him ; the like care ihould be
ours.
Dirtk'Ms. *• Stirupfhame, andforrow, and fear, and indignation a«
gainft your felves ; no fins are heavier than thofe we count light of;
E^ek^ 8. 17. Is it a light thing to the hittfe of Judah that they
commit the abominations which they commit here * Take this
oppofitely to a double evil. • 1. Men pare and leffen their fins,and
make a very fmall matter of them , and confider not,that leffenlng
H their own indignation, they increaje Gods. Prov. 14. 9. Fools
make a mock at fin ; chap. 10. 23. It is a /fort to a fool to do
mi f chief \ So thofe, I fa. 57.4. Again ft whom do }ott ffort }our
felves > jigalnft whom do }e make a wide mouthy and draw out
the tongue? They fell toother gods, and laughed the Prophet to
fcorne^ that made fuch a buftneffe of it ; fo when Chrift and
grace, and life were offered , CM at. 22. 5. the} made light of
Jt, ar>d went their ways -t that is, made light of grace, and of
the fin of contempt of grace. 2. Men flicks in vile prac\ifes,and
thinks their facrlfices and pra}ers wlU falve all up again, which
the Lord foearneftly declares againft, I fa. 1.14, But ftir ye up
2 Cor. 7; narrow, ftiame, difpleafure; repentance hath thefe ad jun&s, and
proceeds to , and deals with, and chief.}, with this fir ft bottomc-
ftnne.
■ 2. Lie down meekly at the Lords feet ; this follows upon rhe
practice of the firft direction. 1 . In fubmiflion to any the iharpeft
difpenfations. As paiTlons Air up paffions, and one Coale kindles
another; fo our frettings, the Lords vvrath.There are tangs of this
Jonah 6 8 . *~in *n r^e S°^y them felves ; but grace takes it by the throat.
Serm.9- The mifery ofmansefiate by nature. *99
Pfal.%1.4. 2. In amplication. The Lords fervantshave huin-J"-1^'
bly and earneftjy deprecated wrath. plaU ••• '
3. Embrace the Lord Jefusin the force of all his bleffed offices,
and then goflieto, and lift up thy fs.ee without fpot before the
Father in him. Kno.v 1. That it is a dreadful thing to have a
fettled War -r e and plague in a Nation; much more to be in the
Jews cafe, that rejected , and would not be under the blefling of
Chrift, and are under the curfe of God , and wrath is come upon
them to the uttermofl ; and hath refted already thefe One thoufand . f
fix hundred years. 2. That there is no other remedy propounded x l ie %1'U%
to remove this wrath, which we came into the world children aud
hires of, but only Christ. He hath the keyes of hell and death ,Ah% 4.11.
to let the foul out ofrhebody, and into hell when he will ; toin-Rev,Ilg'
ferre and remove wrath. If any receive nor him , this wrath tar-
ries Hill 5 and will cleave to , and abide upon him for ever. He John 3-5^-
fpeakswith authority. Lul^eig.zj. Thofe mine enemies - ■■ ■
bring them and flay them before ms ; and it ilull be done. 5. That
the Pfalmift makes it ( as it is ) a point of wifdome in the greatefi,
to kjjfetheSon with a kiffe of homage and fubjecYion > leafl he be PfaU.iijU,
angry ; what is the danger of that ? and ye perifh in the way; of
your hopes and purpofes, and never compafTe grace nor glory.
If his wrath be kindled but a little, blejfed are all thofe which put
their truft in him. 4. That then ye may plead with the Lord with
humble boldneffe. Pfcl.74. 1. Why doth thine anger f mo a1^ a-
gainft the Sheep ofthyPafturef remember thy Congregation which
thou haft pur chafed of old , the rod of thine inheritance which thou
haft redeemed, Sec. 5. And allure your hearts of welco me. Prov.
21. 14. A gift in fecret pacifcthwrath , and a reward in the bo-
fom: ftrongwrath. Mark their policy, Acts 12. 10. and beaffu-
redthe relations of Chri ft, are beloved of the Father. Job 32*24.
Then he is gracious to him , and faith, Deliver him from going
down to the ?it, I have fo*tnd a ranjomc.
2. To thofe which the Lord hath translated cur of their natural
conditio^.
1. Bring the work often to the touch ft one , that you may not
boaftin a^aljegiftx gold will endure the tett, and be more fully
manifefted to be goidmdeed ; and finding the work to hi right,
live with an enlarged heart to the praife of that grace which hath
made this change.
2, Deal
coo Tbewifcryofvtansejlate by nature. Serm.p.
2. Deal ferioufly in the mortification of fin , which God only
ftrikes at ; and in order thereto , count fm the worft of evils ; if
this were done ; and throughly, and fixedly done in our JCpirits ,.
there is nothing of any other directions would be left undone.
To fet up this judgement , there needs,
i .Ploughing carefully with the Lords heifer,^/*,, feanh into the
Oracles of God; there, and there only are lively portraitures of fin ,
and the genuine products and train e of fin.
2 .The eyc-jahe of tic Spirit. We are blinder than Batts in this
matter; and are indifpoled very much, or rather wholly , to let
this truth fink down into our hearts. ,
2 . ^Amplications to the Throne of grace. None but thofe which
deal in good earneft in heaven, will fee the hell and my fiery of fm
in themfelves. Be gives the Holy Ghoft to them which asl^
him.
4. ExcufTioffs and communings with your fdves. Trov. 20.
27. The fprit of man is the candle of the Lord , fe arching all the
inward farts of the belly \ and duly made uie of , will tell many
(lories correfpondent to the Word of truth ; uftf conscience, and
uie therewith another and higgr candle, to rummage the dark
room of thy heart with. Superadde to confeience, the fuccours
of the Word and Spirit , and thou nialc do fomething in the
fearch ; and finde out convittively , thefwarms of evil in thine
own heart.
5.The. wr/^ of grace. There will be elfe .a beam in the eye ,
and plaine things will not be plaine to us ; Gods worl^ holds intel-
ligence, and is of amicable affinity with his Word ; grace hath
the only exctlint faculty in looking through fn.
6. (Attendance to the Lords adminiftrations againjrjtn; God
writes in great letters in the world, what he had firft written in the
Scriptures', every breach by fin, lhould lead down into more ha-
tred, brokenneffe of fpirit , and fhame before the Lord for finnr.
This is the engaging evil ; this engages God and the holy Angels,
and Devils, and the very man againfi himfelf. Nothing can be
his friend, to whom fin hath made God an enemy. Wo to i\z
man that is in this fenfe alonc,zrA hath heaven and earth , a nd hell,
and all within the Continent of them>againft him ; it isimpotfible
for that mans heart and hands to fiand (trong. This is the mighty
prevailing evil. Never was man fo ftout, as to ftand befon the face
of
Bfenn.p, 7he mftry of man J ejiate by nature, so i
of fin, but he fhivered, and was like a garment eaten up of moths.
This hath fretted the joynts of Kingdomes in pieces, and made **9 Il<
the goodlieft koujes in the world a heap of rubbiih ; will make zech. f. 4.
Bab ion that fits as a Queen, an habitation of Divels, and the R
hold of every fouh Jpirit , and a Cage of every unclean and
ha:eftt birds ; made the Angels Divels, and heaven it felt too
hot for them. Never were the like changes made as by finne;
gra e makes not changes of richer comfort^ than fin doth of
d'ifmal conference ; it is made by the Holy -Ghoft an argument of
the infinity of the power of God to far don And fubdne finne,
CMlcah 7.18.
3. Bear all affliftions incident to an holy courfe chearfully.
The Martyrs went joyfully into the fire, becaufe the flames of hell
were quenched to them; bore their Crojfe eafily, becaufe k$
curfe and damnation to them in Chrift Jefus, Gal. 3. 13.
4. Reduce your anger to the fimilitude of Gods, which is very
flovely kindled, and is ah inrenfe holy difplicence only againft fin; p&i4 ro% 8#
and is cleanPd from all dregs of raihneffe, injuftice and difcom-
pofure ; fuch zeal fliould eac us up. 'ohn %t r7-
D d MANS
mmmmmwmmmm
2 o 2 Mans Jwpotcvcy to help hiwfelf Serm. i o«
MANS IMPOTENCY
TO
Help himfelf out of that mifery.
Rom. 5. 6.
For when we were yet without fir ength , in due
time Chrijl dyed for the ungodly.
N this Chapter there are two parts; in the firft
the Apoftle layes down the comfortable fruits
and friviledgcs of a juftified eftat: ; in the
fecond he argues the frmmffc of thefe com-
forts, becaufe they are fo rich that they are
Ccarce credible^ and hardly received. The firm-
neffe and fomidrejfe of thefe comforts rheA-
poft'c reprefcnteth by a double cemparifon. 1. By amfarin^
Chr fi with Ch i-h and 2. ( h'fl with z/fdam. Ckr'ft with
[h fi, or one b eft that we have by him with another,from the
Text to ver. 12. r-hen Christ with Jdam\ the fecond tsfi.am
with the />/, to hj end of the Chapter.
I comparing Cbrift torith C'/rz/fr, three contentions db>
occur..
1 Theeffcacyof his love towards w$ before jv ft ific At ion , with
the
$erm.io. out ofthjt vufery. '±0 1
the efficacy of his love towards Rafter jifttficat ion; the argu-
ment ftandeth thus ; it Chrift had a lov. to us when fwmfi , and **b
his love prevailed with him to die for us, much more may we ex-
pect his love when xmAt friends ; if when we were in //> and mi*
ferj,'fhiftlep9 auidhetptepy Chrift hid the heart to die for us , and
to take us with all our faults ; will he caft us off after we are j \i <ti-
fied and accepted with God in him ? this love of Chrift is ajfirtcd
in the 6. vex fe,amplt fed in the 7.and 8. verfes; and thenar '«//<?»
is inferred verfc 9. much more then being nw jufiified by his
bLoi , weft* H be fave^ from wrath through him.
The fecond Comparifon is of the efficacy of 'the death of Chrift^
and the efficacy of the lift of Ctrl ft ; 'cisab.urd to think that Ch nit
riftng from the dead, and living in heaven, fliould not be
as powerful to favr9 and bring us to God, as Chrift dying was to
reconcile us to him.
The third Comparifon is the privjt t'v: mercy, or being fa ved
from MfjWiththe pofitivcm*rcy, or obtaining a title to heaven .
Verfeii. and not only f§ , bntwe joy in <jody as having now re-
ceivedthe atonement.
2. For the comparifon between Chrift and tAdam, the fum
of it is, that Chrift is more able to fave, than Adam to defroy ;
and therefore j*6 ltfed perfons need to feir nothing. As Jfdam
wiSipttblictperfon, and root of man-kinde, fo is Ch-ift zpnb~
l\c)eJperfon\ for ^Adam was* ditty utfooprty. <tAdam was a pub- * %e figure of,
lick ferfon^ but a finite perf^n , having no intrinftck^ value in him '.bat -was
himfelf, and only was tlltn by divine mftitntion ; but Chrift be- f<} ^«'«Rom.y.
iides the inftitnt'on of God , was an infinite ptrf*n\ and there-
fore there is a muZ (jmMoY) zmtchmore upon Chrift; his [acr:d
vertH? exceedeth that curfed influence of tAdam in many par-
ticulars, amply fet down in the latter end of the Chapter by the
Apoftle.
The words begin the firft Comparifon.In them,
1. The condition wherein we are by nature, is fet forth by two
notions, ungodly, and without ft rength ; the one noteth we have
m wirth to move God to help us , fo: we were ungodly ; the o-
th*r, thitwehave^pn^r to help our felves, for we wer: wih-
oHtflrengh; we were witho -ttftrength}zndfo need help^ ungodly,
and fo refnfed help.
Dd2 -.The
2o4 Mans Iwpotency to help biwfelf Serm. 10,
2*. The means of our recovery , Chrift died for us.
3. Thz f afonablenejfe of our redemption , indue time.
G* For the firft notion whereby our natural eftate is expreffed
[ ungodly ] I ftiatl pafs it by ; the nexc notion [ with at flrenvth ]
will yiekius this point;
That man falsi, is deft hut e of all vow er and means of rifing again y
or helping himje/fovt of that mifery into which he hath plunged him-
fflhfi"- : ,. . .
This vyill appears if you confider his condition wnh refpecl u
tht Law, or with refpe& to the (] off el, and thofe terms of grace
which God offers in Chrift; the former more properly falls un-
der the -confide ration of this place; but becaufe of the method
of this exercife, you expect the diicuflion of the latter alfo, I fhall
take occafion from hence to fpeak of that.
i . With r effect to the Law ; that will be underftood by a view of
that Scripture that exprefleth the t e no ;tr c£ the Law; Gal. 3. 10.
Cm fed is ever j one that continueth not in all the words of this Law to
do them ; where is confiderable,
1. The duty it exalts.
2. The penalty it infill, /.
3. The operation that both thefe have upon the fair, crea-
ture.
i6. The duty hexatts ; an innocent nature that is prefuppofed for
theperfon c^\{{ continue ; it doth not fay Now begin ; the fen-
tenceofthe Law, do:h'not fuppofe man as bpfed and fain, 0:
as having air <r/ ho ken \yhh God, but as in & good and found e-
ftate 1 and ther. uniz erf t: I > perpetual, pr fdi obedience is wd iff exec-
ably required; he muft continue in all things with all the heart,
ar.tl that continually ; if he fails in one point, he is gone; this is
perfonaily exafled of all men , as long as they ,;biJe une'er Adams
Covenant 1 he that doth them (hall live in them , and hef-.d that
Jim. es fhall dy\ Now if £od fhould call us to an account , for the
moft Inofenftve day that ever we palled over, wh.u would become
of us } Pfal. 130.3. lftho:ifoiildeftmark inlqi;ities^ O Lord,
, . Yc&ttsw^9**i*ift*'*^ better never born, than to b: liable to that
in curialht a ' judgement , when the Law nSall tale the (inner by the throat, and
|»le to make a fay, 1' ay me that thou oweTr ; what ihall the poor wretch do ? fo
hotddcicixc. that here we are without firength , altogether unable to come up
to the obedience of the Law of work/. Rom. £3, The Law can
make
Serm, I o. out of that mifery. 205
make nothing perfcB, because 9tU become weak^ through our ftefy^
tofalnmaniceftablifheth a conrfe ef punifying fin, not of taking
away fin \ we may increafe the debt, but we cannot Lffcn it j if #J%L
our obedience were exalt for the future^ ( let us fuppofe it J yet
the paying cf new debts doth not quit old /cores ; they that could
not keep themfelves when imire and innocent , cannon recover
themfelves when loft and fain.
2. The penalty it infliils , £urfed is. every one; how curred>
curfedin all that he hath, Deut. 28. 15, 16, 1 7, 18- All his
enjoyments become a fnare, and temporal comforts do but harden
him, and prepare him for a greater milery. Curfed in ail that he
doth ; his prayer is turned into fin } his hearing, the favour of
death unto death ; all his toyle and labour in outward iervice is to
nopurpofe. Frov. 21.27. The facrifice of the wicked k abomi-
nation y how much more when he bringeth it with a wicked mind?
At the bell 'tis but an abomination, Cod will not accept an offe-
ring at his.iiands, much more when 'tis pdluted with fitful and
evil aimes ; but this is not all; he is curfed for evermore , the
Law bindeth him over body and font to (verUftixg torments ,
and in time he fhall hear that dreadful feme nee , Matth. 25. 41.
Go ye curfed into ever la fling fire prepared for the 'Dive I and
his ^Angels ; there is but the fender thread of a fraile life that
hinders the execution of this femerceupon him ; a finner ftands
upon the very brink of hell, and ever and anon is ready to be caft
in, where he fhall eternally lie under the wrath of God ; fo that
here we are without ftrengrh,becaufe we cannot fatisfle the juftice
of God for one fin, but are alwaye s fatiifying^ and can never be
laid to biavt fatitfied ; like a poo: man that pays a debt of a thou-
fand pounds by a farthing a week.
3. Confider how this works with him; an exatlion of duty un-
derfo fev.re a penalty , doth either terrife,or Hupifie the confei-
ence; hz that efcapeth the one, fuftereth the- other ; or elfe
thirdly, d'th irritate corruption ; or fourthly, obtrude us upon a
fitrijb d fjfiir-y Co as to give over all ende<w?urs and hop-e cf
faivation.
FirftjSometimes it terrifieth,thnt's eafiiy done; the confeience
of a (inner is a fore place; they are dl their life time fub jell to
bondage , Hebr.2. 14. There is a hidden fear in the heart of a
Hacked man not alwayes felt, but toon awakenedjzithzs by a found
convitiion
206 Mans Impotency to help himfelf Serm.io
cmv'ilhon from the Word, or font? for? judgment, o: by the ago-
nies of deaths or ferions thoughts of the world to come; Falix
trembled when Paul did but mention Gods judgment , Ac"te 2j.
25. the Trifoner makes the JW^' tremble ; a (inner is afraid to
think of his condition; if God do bat a little break in upon his
heart, do what he can, he lies under the bondage of a wooded ff>i-
r/v, and where ever he goes ( like the pivels ) hecarrieth his own
hdl about with him.
Secondly, It k terrifiah not the conic ience, it ftupifetb the
confeience, that they grow fenfletle of their mifery, yaft feelings
Ephef. 4. 19. and that's a dangerous CrifU and e(lare of foul ,
when once a man comes tc that, and goeth like a frol to the cor-
rection of the /locks.
Thirdly,it inicareth their inbred corruption. Rom.j.g. Th: Com-
mandment came, that is,in full conviction and power, W/# revi-
ve l> and I d [yed ; the more we underftand of the neceffny of cur
fubjettion to God, the mor: opfofite is the foul to him ; as a
D*mm makes a River or firong fireame the more violent,
or as a Bullock^ at the firsl yoking becometh the more un-
ruly.
Or Fourthly, It breedeth a fottifk defraire. Jer. 18. 12.
7 here is no hop , therefore we will walk^ after our own devices ,
and do every one according to the evil imaginations of cur own
heart ; 'tis to no purpofe to fpeak to us, or (trive further about us ;
( as if they had faid ) there is no lope, and therefore we will live
as we lit! without any further care of turning to God; this is the
* Pii\, 8r. 1 1. worft kinde of defpaire, when a man is * given upt9 hu own hearts
Ittfl, and runneth headlong in the way of dertrucYion without
hope of returning ; there is more hope of them that are under
d((f airing fears ,- or a terrified confciet.ee, than there is of thofe
which are under dejpairing refactions, or a ftupid and fottifh ob-
fiinacy : thus as to the Law man is helplefif*.
2. Confider man as to terms oc grace eff red iW the Cjoffel ;
heisftiil without fir ength, not only in a damnable condition by
the Lawy but without grace, unable to accept the G'Jpel; this will
appear by two confiderations.
1. By thofe emphatic al terms of Scripture by which the Cafe
and Cure of man is fet forth.
2. By
Serm.io. out of that wifery. 207
2. Bythofe pjjjiiv* affert'ions whereby all power is denied to
man to convert himfelf to God, or to do any thing that is fpin'tx-
ally good,
i.Thofe emptatical expreflions which reprefent I ^y.s C"^%
t. Hrs Cafe ; the Scripture fets forth mans condition thus, thac
he is born in fin, Pfal. 51. 5. and things natural are not eafly
altered-, greedy of fin, Job 16.15. He drinketh In iniquity like
mater ; it noteth a vehement propenfion; as greedy to fin , as a
thirfty man to drink; thirfi is the mod implacable appetite,
lunger is tar better born ; but this you will fay is but now and then
in a great temptation, or vehement pajjion ; no, Gen. 6. j. Every
imagination of the thought if his heart is evil , only evil , and
that continually ; by how many aggravating and increafing circum-
ttances is mans (in there fet forth ! there is in him a Mint alwayes
at work, his minde coyning evil thoughts, his heart evil defires,
and carnal motions , and his memory is the do fet and ftore houfe
wherein they are kept. But may not a man be reclaimed, is noc
this his bondage and trouble? no, his heart is a heart of Hone,
Ezek. 36.26. that is, inflexible , infenfible; when God ufeth the
Word, fo.Tie common motions of his Spiri: , fome routing provi-
dnces, yet all in vain; for mans heart is deceit fnl above all things,
abd defperately wickedy Jer. (7. 9. inventing ftuFcs and excufes to
avoid God, and to cheat it felf of its own happinefle. But is noc
the New Teftament more favourable than the Old I or is not man
grown better, lincc there was fo much grace dlfcovered ! I anfwer,
No;there is a perfett harmony between the Testaments $ there
you will finde man reprefented as a chllle of wrath by nature,
Ephef. 2. ?. even the El cl as well as others, to be a fervant of
fin, Rom. 6. 1 7. Never fuch an imperious Matter, never fuch a
wiling fervant', fin never leaveth commanding, and we love the
work ; you will finde him again expreffed as one averfe from God,
alienated fom his life, Ephef. 4. rS.Tis a melancholy thought to
a carnal heart to think of the life of 6W,as in enemy to the Law,
Rom. S. 7. One that neither can, nor will pleafeGod ; as blind,
and knowexh not what to do, 2 Pet. 1. 9. and this- blindneffe jfiri-
tn.tl, is worfe than bodily, a man that is blind in body, ieeketh
for
a o 8 Mans Iwpotettcy to falf himfelf Serm. 1 0 -
for a fit guide, as Elymas when he was {Iricken.biiride, fought a-
bout for one to lead him by th: hand, Acts tj. ti. as w?^and
riitkosn firength here in the Text, yea , ftark dead in treffaflh
and ftps, Ephef. 2. 5. yea, worfe than dead; a dead man doth no
more hurt, his evil ciieth with him; but there is a life of refjlance
and rebellion againft God chat goes along with this des.th in fn.
Now put nil this together, and you may fpell out mam mifcrj%
what a wretched impotent creature h: is in his natural eft ate ; the
Scripture does not i peak this by g!axc:s or fhort touches ; neither
is it an Hyperbole ufed once or twice, but every where, where it
pr&fejfedly fpeaks of this matter ♦, certainty man contributed! lic-
tle to his own converfion; he cannot hunger and thlrft after
Chrift , that drinks in iniqniiy like water ; there is nothing in
nature to carry him to grace, who is altogether ftnful ; if the Scri-
pture bad only faid that man had accuftomed himfelf to fin, and
was not born in fm\ that man were fomewhat prone to iniquity ,
and net greedy of it; and did often think evil, and not continu-
ally ; that man were fom^hat obftinate, and.not a /0/tf, an ada^
m-.nt ; if the Scripture had only faid that men were indifferent to
God, and not a profejjed enemy ; if a captive of fin, and not a
jcrvattt ; if only weal^, and not dead ; if only a neuter, and not
a rebel', then there might be fomething in man, and the work of
converfion nor fo difficult, but the Scripture faith the quite
contrary.
2. The Cure; certainly to remedy fo great an evil requires an
Almighty power, and the af-fufficiency of grace ; therefore 'tis
good to fee how converfion is defcribed in Scripture; fometimes
by en lightning the minde, Ephef. 1. 18. and the eyes of your
under ft an dings being en lighted, &c. Man the wife ft creature on
this fide heaven,is ftarl^blinde in the things of God ; though he
hath the light of nature, and can put on the ffettacles of Art ,
and drefie his notions of divine things by the glaffe of the Word ,
yet ere the cure is wrought, fomething mud be done upon the fa-
culty", the eyes (f our nndn -(landings muftbe enlightned, as well
as the objeU revealed ; I but thisinfufion of light is got all; the
Scripture fpeaks of opening the heart. Acts 16. 14. He opened
the heart of Lydia ; God doth not only knock^zt the heart , but
op n it ; he knocks many times by the outward means, but findes
no entrance ; yea, as one that would open a door, he tries key
after
Sertiuo. $Ht efthat mifiry* $e£
after key, till he hath cried all the keys in the bunch; fa does
God ufe means after means, bun till he * yuttetk his fogers uf™ *£ant
the handles of the lock. , the door is not opened to him ; well then 'M'v
the mind muftbe enlightned, and the he Art opened ; if theie words
are not emphatical enough, you will finde convcrfi-.n ocpreifed
by regeneration, foh. 5. 3. Except a man be born again, ^cc. Mark,
we mutt not only be reformed, but regenerated. Now becaufe ge*
neratlon is an ordinary work of nature, and often fails out in the
courfe of fecond caufes, therefore 'tis exprefled by the Metaphor
of refumtlion, Ephef. 2. 5. Butthat which hath been,maybe a-
gaine; therefore 'tis called a Creation , £ph.i. 10. we are
W/»tf«tA Jvtx his workman (hip, zCor.^,6. 2 Cor. 5. 17. Pial. 51,10.
yea, further 'tis exprefled by victory, ijoh.^.q. or the bearing
and binding the prong man, by one that is ftronger than he. Lu%
1 1. 21,22. by bringing into Captivity every proud thought, 2 Cor.
10. ?. All thefe exprellions doth the Scripture ufe, to fee out the
mypery of grace ; one expreflion may not enough be heeded , and
therefore are many types and figures of it ufed, that what is wan-
ting in one notion , may be fupplied by another ; as Itt us gather
them up a little, there muft be not only light in the m'.na , but
the heart mup be ?noved , and that not a little si irred, but chan-
ged, fafhioned anew, born again-, and becaufe generation fuppo-
feth a previous difpofition in the matter, not only is it called
regeneration, but the term refurreftion is ufed, in which the mat-
ter is wholl) unprepared ; but yet becaufe (til I here is matter to
work upon, therefore 'tis called Creation, which was a making
all things out of nothings God works faith , where there is no
faith ;and repentance, where was no repentance; and calls the
things that are not , at though they were; but now becaufe fin
makes us worfe than nothing ; and as in Great ion , as there was
nothing to help, fo there was nothing to refift and hinder ; there-
fore 'tis expreffed by vlflory , implying the oppofition of Gods
work, and the refinance that there is in the heart of man, till it be
over-powered by grace.
2. The next proof is from thofe a ffert ions, whereby ail power
is denied to man to convert himfelf to Cod, or to do any thing
that is fpirittiaJly«good ; as when 'tis faid he cannot knw, 1 Cor.
2.I4. he cannot believe, J oh. 6. 44. he cannot cbey, Rom. 8.7.
nay toinftancein (ingle a£l% he cannot thinly a good thought of
E e him*
q i o Mans ImpoUncy to help himfelf Serm. 1 o,
himfelfy 2 Cor. 3. 5. he cannot j^*^ tf£<wi rw^, Mat. 12. 34.
How can ye, being evil, fpeak^good things? ht cannot do any thing,
John 15. 5. He doth not fay, nihil magnum, but nihil ybot no
treat thing , but witho ft me je can do nothing. Well the.i, when
man can neither k»owy nor believe , nor obey, notthiu^ nor
#**)!►,, nor do anything without grace; furely man is with-
on fire ngth , wholly impotent and unable to turn him felf to
God.
Bthereisan Objeftton;If itbefo, h:<wcanthefe things fland
with the mercy of God) as the Creatour of man-kind , to require
, the debt of him that is not able to pay ? with the fxfiice of God
ISthe Judge of the world, topunifh him with eternal death , for
the ^/^ of that which he could not performe ? or with the
wifdove of the fupr erne law-giver, to *r£ar* him by promifes
which hath no pcwer, to do what he is exhorted un-
to ?
I anfwer to the firfi; God doth not lofe his right , though man
hath lort his power; their impotency doth not diflolve their obli-
gation ; a drunken fervant is a fervant , and 'tis againft all reafon
the cJ3£*i/?*rfhould lofe his right to command by the fervant s de-
fault ; a prodigal debt our that hath nothing to pay, yet is liable
to be fued for the debt without any injustice -3 God contracted with
us in Adam; and that obedience he requireth is not only due by
Covenant^ but by Law; not only by pojitive Law, and contraB >
but by immutable right ; 'tis harfh men think to furfer for Adams
fault, to which they were not confeious, and atlualb confenting;
but every man will finde an Adam in his own heart 5 the old man
is r here, walling away the few remalnes of natural light and
jhength ; and fhall not GoJ challenge the debt of obedience
ixom^dibtour thatisbo:h proud and prodigal f weare pro-id; for
when we are miferablc, we think our fclvzs happy; and v,hen we
are pon, we think our felves rich; and when we are blind) we coo*
ceit our fe Ives very feeing; and when we are nf.ked) we think our
felvcs wcHclady Rev. 3, 17. and therefore God may admonifh us
cf our duty, and demand his fUfa , iffor no other reafon, but to
(hew us **r impotency , and that we may not pretend that we
were not call'd upon for what we owe ; and as m3n is proud, fo
he \^ Prodigal 1 we fpend what is left, and throw away thofe
reiicks cf confeience , and moral inclinations , which efcaped out
cf the ruines of the fall. 2. As
Serm. i o. out of that mifery. 2 1 1
2. As to the fecond , How God can with ju slice punifh him for
the neglect of what ke could not do?
I anfwer, our natural impottncy is voluntary. We muft not con-
fiderma.nonlyas/w/0/r#f togoody but as delighting in evil\ and
loving it with all his heart ; as man azw^;, io he will hot cot.c
to God, John %. 40. our impotency lies in our tbftinacyj and fo
man is left without excufe; we refmfe the grace that is offered to
us , and by continuing in fin, increafe our bondage, our inveterate
cufiomss turning to another nature.
3. As to the J aft , how God ca 1 exhort and per-
fwade us.
For anfwer , fuppofe we fhould fay, This is only for the elefts
fake, who certainly are the called according to purpofe , Rom. 8.
28. whereas others are called obiury by the by \ and as they live
intermingled with them ; if the elect did dwell aloney and were a
difiintl community by themfelves , the objection were plaufible ;
but they are hidden amongft others, and therefore the Reprobate
have the like favour in the external means with them; the world
itendeth for the elects fake, yet the Sun doth not fhine upon
them alone, nor the (tiowres fall upon their fields a!on^; or let
me illuftrate it thus, The jun jhineth, though blind men fee it not;
the raine falls upon the Rocks and Mountains , as well as the
fruitful V alley ( ; fo are exhortations of duty promifcuoufly ren-
dredto good and bad-, this might be anfwer enough: but that
which I rather fay, is , that thefe^ exhortations have their ufe,
for they carry their own blejjingmth them, to them to whom
God means them for good; the word has a m-nifierial fubfervi-
ency to the power of God; as when Chrift faid, Lazarus come
forth , it raifed him out of his grave ; as for orhers thn are not
convertedby them, 'tis for their convicliony and to bridle their
fiercenejf:^ and a means to clyiilffxhimy and keep them from
growing worfe , whereby many temporal blejfmgs do accrue to
them ; as Tagan %jme flouriihed in all manner of vertue and
fuccefle, as long as moral precepts were in force ; but of this more
in the next objection.
2. Objection. If man be fo altogether without ftrenjth , why
do ye prefle him to the ufe of means?
I anfwer , though man cannot change himfelf , yet he is
to urc tlx means •, and that tor feveral reafons.
E e 2 i.That
Qi2 Mans Impotency to help himfelf Serm. 10.
i . That we may f radically fee our own weakneffe. Men rhi nk
the work of grace is eafie, till they put theinfelves upon atrial;
the lamencffe of the arme is found in exercife ; apply- thy lean to
understandings then cry for knowledge, Prov. 2. 2, 3. Whofoe-
ver fees himfelf in good eameft to get any grace , will be forced
to cry for it before he hath done ; we never feek ftrength at Gods
hands in fo feeling a manner , till our experience convince
us of our weakneffe ^ when a man goes to lift up a piece of tim-
ber heavy , above his ftrength , he is forced to call in
help.
2. Ihtufe of the means wz owe to God, as well as the change
of the heart ; we lie under a moral obligation to ufe them ; God
that hath required faith and converfon, hath required prayer ^hear-
ing, readings meditating ; and we are bound to obey , though
»H b 1 a vve know not what good will come of it ; as* Abraham obeyed
\ e . 1,5. QqA^ not knowing whither he went ; and Peter y when there was
little hope, faith, Luke ^. ?. Howbelt, at thy command, &c. our
great rule is > We are to do what he commandetb, and let God do
what he wiH.
3 . To lefon our guilt ; for when men do not ufe the means,they
have no e xc ufe, 'tis plaine lazivejfe , and want of will, not wart of
power ; when we will not fo much as try to come out of our con-
dition, we love our bondage, and (Jiut the door upon our felves ;
or as thatphrafe , A els 13.46. judge our j elves unworthy of eter-
nal life; pafle fentence upon our own fouls; 'tis a fign we care
not whether God fhew us mercy yea or no, for you will not fo
muchas beftowa thought upon it ; you come under the cenfure
of wielded and (loathful fervams , Mat. 2 %. 26.
4. There is encouragement in the ufe of means , many
wayes.
1. If we do notfomethingTwefhall^rj^w^r/r; (landing pools
are apt to putrifie ; man is of an atiive nature, either growing bet-
ter otworje; when we do not improve nature, we deprav: it;
jude 10. They corrupt them felves in what they know naturally ; vo-
luntary negtetts, draw on yenalhardnefe , and fo your i??;potency is
increafed ; there is this benefit of yfing meanes-, it prevents
much fnne and hardneffe of heart ; 'tis like the embalming of
a dead body ; it keeps it from ft inking , though it does not re-
(lore life.
2/With-
Serm. 10. out of that mijery. 2*5
2. Without the ufe of means they can never hope for any
thing. Row. io. 1 4. How (hall they believe without a Preach r ?
It ever I meet with God,with Chrifl, it mutt be in this way * ;'tis * j0hn 5.334,7
good to He at the Poo\ as the poor man did who was unable to
get in when the Angel ftirred the waters ; marriage is inftituted
for the propagation of mankinde; yet the foul is of Cjod only : no
man abrtaineth from marriage becaufe he cannot beget a rea fi-
nable foul ; fo grace is of God; but hearing, reading , pray-
ing , are the lnftitut:d meanes , and we mull not abftaine
from thefe means , becaufe grace is not of our felves , but
God.
2. It may be God mil meet with us; 'tis the ordinary prattles
of his free grace fo to do, and its good to make tryal upon a com-
mon hope. Acts 8. 22. Pray If It be pofjibley &e. Therein a
great uncertainty; yet pray; 'tis Gods ufual way to meet with them
that /^ him. Luke 1 1 . 8*. For Hisf imfoW^mth/fake; jm ^V n
*W«Wor his * impudence, God is nor engaged, but who *xlfr"fl„t 0^
knows what importunity may do? he may, and he may not ^give refHcfsnefic in
grace, but ufually he doth; 'tis Gods uual w.iy to blefi mans the ufe of
induflryy and yet all they that labour have not an abfolute certain- means.
ty of fucceffe; who would forbear ploughing becaufe in one year
of ten there may happen a dearth or a lean harvefi ? Aft, God
may come in ( for ufually he doth ) with his influence and
blefTmg.
Let me now give you fome reafons why God permits this
weakneffe and want of ftrength to li^ upon the falne
creature.
1. To exalt the freenef, and power of his grace ; firft,thej9^-
neffe of hu> grice, for God hath (hut up all under the curfe , thai
there may be no way of efcape but by his mercy; th eir eternal ru-
ine and damnation is elfe certain and inevitable. Rom. 11. 32.
God h.ith concluded them all under nnbdlef, that he might have
mercy up™ all ; cvviahacii that's the word, the Rate of unbelief
is thire compared to a p.rlfon; made fureand fait with iron bars
andtolr. and by Gods permiilion man hath fhut up hlmfelf in
fuchaprn n, that mercy alone might open the door to him ; Jew
and Genu ile lies fafi bound with a chain? that can be loofened
by no hands but Gods ; fo Gal. 3. 22. The Scripture hath cor.~
eluded all under finy that the promt fes by faith might be given
E e 3 to-
21a mans Jmpotency to help htmjdf Serm.io.
to them that belhve ; 'cis the fame word and notion, we may
mourn and figh through the grates of the flaming pr.fon, but can
never get out till God look upon us in mercy thorough Chrihv And
fo alio the power of his grace ,in refcuing us out of this mifery ,• 'tis
a mighty power that works in them that believe , Ephef. i. 19.
When we confider it, we may wonder at it that ever fnch a change
fhouldbe wrought in us chat are fo carnal ', fo obftinate. i Pec.
2.9. Who hath called, m out of darknefinto his marvellous light;
'tis indeed marvellous that ever wefhouldget out of the pri on of
finne \ more miraculous than Peters getting oue of prifon ,
having fo many chaines and doores , and keepers upon him,
Jtts 12.
,2. To humble the creature throughly by a fenfe of their -own
guilty pinworthmeffe and nothingnefi\ in our natural flate we are
ungodly and without ftrength; why has God permitted it? that e-
very mouth might be flopped, and all the world may become
guilty before God. Rom. 2. 19. i/V&T/*©- t$ 0s£j liable to the
proceffe of his revenging juftice, and fo to humble us for our ina -
bility and obdinacy that we may go complainingly to God, faying ,
Lord , I am as a Bullock, unaccuslomed to th? yoke. Jer.
21. 18. Whofoever hath paifed this tryal, doth fenhbly
finde it.
Ufe of all ; 1. To the umonverted, to be fenfible of their
condition, and mourn over it to God, acknowledge the debt ,
confeffe your impoteney, beg pardon and grace^ and in an humble
fenfe of your mifery endeavour earne/lly to come out of it. By
fuch Doilrines as thefe, men are either cm at heart, A&s 7. ^.
or pricked at hearty A£ts 2. 37. which is the far n.ore kindly
work,] fomemens hearts and lufls are exasfs, ated y and they
rage and ftarme when they are warned of their danger by a
chftr application % Oh 'tis better to bemoane y?ur feives , than
fret againft the Lord , and yield to a fottifh deifaire ; rhere is
fome hope when conviction ends in groaning rather than mur-
muring : And you do not fret a "a i nit the Lords Soveraigtity.,
but complaine to him of the naughtineffe of your hearts , beg-
ging his grace for Chrifts fake ; therefore go and lie at his feet,
yt and fay , Lord , / have d blinde minds , a froward heart ,
none n.o-e ; / fhall never of my felf flie the evil forbidden^
perform? the good commanded , renounce thefe I e witching luJlsy
tt.k?
Serm 10 . out of that mifery* 2\t
take up fuch a course of fervice to thy bleffed Majefty • O
takj away this flony untraceable heart , &c . You are in
Prifon y but you are Prifmers of hope if you do fo.
2. To preiie the Convene! to thankfuhejj e ; we were once
in fuch a pitiful cafe till God plucked us as brands out of the
burning ; we were utterly miferable and deflitute of i\\ good.
O bleued be God that ope ne d the Prifon door , and proclaimed
deliverance by Chrifl: to poor Captives , and not onely pro-
claimed it , but wrought it for us ; none but an Almighty
arme could loofen the Bolts , and fhut back the many Locks
that were upon us. Peter, when the Angel made his Chains
fall off, considered the matter 7 Ac-Is 12. 12. and went to give
thanks among the Saints : Oh when there were fo many
Doors and Bolts upon you , fuch difficulties and difadvantages
in the way of your converiion ; Confder it , and blefs God
for your efcape. Bleffed be the Lord that gave me counfel in
my nines , Pfal. 1 6. 7.
3. Let us companionate others that are in this eftate , poor
fouls in what a fad condition are they ! We have not ufually
fuch a deep fenfe of their mifery as we fhould have \ Ifrael
was to pity ft rangers , becaufe they were once flr angers in the
Land of Egypt ; we our felves have been in the honfe of bon-
dage. O pity poor captive fouls: Efpecially doth this concern
the CMiniftery ; they that do induere perfonam Chrifli , rhat
Hand in the fie ad of C hrift , fhould induere vifcera Chrislr,
put on the bowels of Chrifl. Phil. 1. 8. God is my T^ecord -
how greatly I long aft.r you in the bowels of Chrifr fefui ;
when we were ungodly , and without ftrtngth, Chrift dyed
for finners , and wilt not thou labour for them , and employ
thy Talent to Edification t Oh if we had more weighty thoughts
about the worth and danger of fouls, we would not do the Lords
wo-rk fo fletpily as ufually we do, but as ic-worktrs with God we
would be ft ech you with all earneflneffe not to r isive the grace of
God in vaw, 2 Cor. 6.1 . Every advantage fhould be taken hold off*
as a finking,periihing man, it* it be but a bough in the ware rscatcheth
at it,fo fhould we preiTe ycu to improve all defer applications and
CMinifterial hips, and that with compaffion and tcndernejfe, as
having our felves been acquainted with the heart of a poor impotent
captive /inner.
THE
3l6
^0^Vo,ro£ $trC\£>\, Serm.ii..
THE
COV ENANT
OF
Redemption
OPENED.
* tf ©» tam Pro-
phet a d'tcmdm
eft qaam Evait-
ge/iffa.Ep-ad
Paula m & Eu-
ftochiuna. torn.
Quant o Prophe-
tabic ali is an-
tectUitProphe-
tlsy tanti bcec e-
jus.c, 53. edit a
Propbetia etetti
ris cjm preetta-
rev'tdn,ur ora-
cuiis.Moiuf. in
?r*f.ad coman
Xfa.53. IO.
When thou jbalt make his fonle an offering for
fmne , be jhall fee his feed, &c.
£.(5 Fall the Prophets, this Prophet Ifaiah was
*£f\ the mod Evangelical Trophef, (* Hicreme
|ffi$ calls him Ifalah the Svangelijt ) Of all
the P'rophefies of this Prophet, that which
you have in this Chapter , is the moft Evan-
gelical Prophefie. I do not remember any
one piece of Scripture in the Old Teftamenr,
fo often cited in the New Teftament , as
this ^.chapter of Jfaiah, it being cited there no lefle xhmehht
or nine times. T,
GW&
Serrn. 1 1. The Covenant of Redemption opened. 1 1 7
The Eunuch you read of intheGofpel, was convened by apart
of ic ; after Goci by the Miniftry of "Philip, had opened his eyes '30i
m fee Chrift held our in k.
In the whole Chapter you have a mod lively and full defcripti-
onand rep refen ration of the humiliation, death and palfion of
Jefus Chtift -, which indeed is fo exacl: y and fo confonant to
what hath fallen outfince, that Ifaiah feems here rather to pen
an Hijlorj, than a Prophecy.
That Chrift all along is here treated upon , and not the fuffcr- lH^ljp$t£
inss of the Jewifo (fate,I fliall not now infift upon. <Phdip when e/'"d 'PjtZ
he had this Scripture bet ore him, he preached jefus, Acts 8. 3 ?. cbrtBmum me
Chrift brings it down to himfelf, Mark^g.iz. — And addnxiffe; ?um
the matter of it is fo convi&ive, from that cleare light that goes flmmWits, U-
along with it, that feveral of the Jews in the reading of thfi tyupu parte-
Chapter , have been brought over to the Chriiiian ^ Reli- Le^tiidHer-
gion , as not able to ftand out againft the li^ht and evidence m\,. Vm/W.
Ofit. •fud.L6.Ci. p.
The time allotted for this exercife being but fhort , I muft fall 4°s.
upon my workprefenrly.
I come to that Branch which I am to infift upon , when thou
[halt make ' his font an off t ring for fin , hs {hall fee his feed ,
&c.
In the verfe before youiiave Chrifts innocency , he had done
no violence , neither wa>s any deceit in his mouth ; why then did he
undergo fo much? Itpleafcdthe Lord to bruife him, and to pat
him to grief. How could the Father, falvajuftitia , deale thus
'with an innocent perfon , and with his own Son too? I anfwer,
Chrift had now put himfelf in the Tinners ftead, and was become
his %yyv@-, hisfurety , and fo obnoxious to whatever the/inner
had deferved in his own perfon • and upon this the Father might,
without any in;uftice , and actually did, for the manifestation of
the unfearchable riches of his wifdomeand love , bruife him and
put him to grief. The Lord Jefus had no fin in him by inh&Jion ;
he was holy,- harmlefi, undefiled, &c. but he had a great deale Hcb.7.2^.
of fin *p0»himby imputation; He was made fin, that kyew no %
fin, that we might he made the right eoufnejje of God in him. 2-Cor.j.u.
It pleafed Chrift to put himfelf thus under our guilt , and there-
fore it pkafed the Father thus to bruife him.
Ff If
s 1 8 The Covenant of Redemption opened S erm. 1 1 .
If you ask further , what had Chrift to encourage him either
to, or in thefe fnfferings? Though there was infinite iove in
Cbrift to p^n him upon ail this, and to carry him thorough all
*M-.b. looks this, yet there muft be fc mething more; you have therefore
npn rhefe ra- here very precious 'promifes, made to Chrift upon this his un-
ttcr asProphc- dertaking ; as that, he fhudd fee his feed , he jhoxld prolong his
ficsjthanas JLAyes , the p lea fur e of the Lord fho Hid pr offer in hu hand , he
vend Tig *~ (hwld fee the travel of his foul , and ^fod would divide him apor-
Vcrfe'io. tion with the great , and he (hould divide the Ijoile with the
Ver.ii, Strong* beca*fe he had poured out his fottle unto death ,
Ver. xi. &c. °
This very briefly to clear up the Coherence of the words-, I pafs
over the various readings of them j and alfo what might be fpoke
for the explication of them ( that will come in afterwards ) be-
caufe I haften to that which is my bufinefle this morning , name-
ly, the opening of the Covenant of Redemption. You have heard
of the nailery of man by Nature , of the inability of man to help
himfelf in this loft condkion, &c. I am now to fpeak fomething
to hi > recovery or reftauration , or rather to that which indeed is
the foundation of his recovery, and that is the Covenant here cal-
led,The Covenant of Redemption.
By which Covenant , I mean that federal tranfaBion that was
betwixt God the Father , and the Son from everlajling, about the
%jdtmptlon of loft and fallen man. Underftand me here aright;
I am not to fpeak to the Covenant of grace , but to the Covenant
of Redemption. We make a difference betwixt thefe two. 'Tis
true,the Covenant of Redemption is a Covenant of grace , but
'tis not llric^tly and properly that Covenant of grace, which the
Scripture holds out in oppofition to the Covenant of works ;
but rather the means to it, or foundation of it. Amo.ngft other
things wherein thefe two Covenants do differ , this is one , they
differ in the fader at i ; for in the Covenant of Redemption , the
fader at l are God and C h'rift ; but in the Covenant of grace , the
confederates areGW and Believers. I lay down this as my judge -
- . . men'; w,ith much fubmitfion , becaufe I know herein I differ from
' Driv^^vrr. fome of great repute , whom I very much honour in the Lord.
niitherferdyJf- The Lord Jefus I grant is the very kernel md marrow of the Co-
fetf.blm greater venant of grace; the Mediator of this better Covenant, Hcb.
i«iuL\ IX 2^% the f»rcty0i this Covenant > Hcb. 7. 22. the Teflator
of
Serm. it. The Covenant of Redemption opened, qiq
o-t the
of this Covenant, Hebr. 9.16,17. The Meffenger of this Co-
venant, MaL 3. 1. All this is very clear ; all that I fay is this,
thatChrift is not the yerona faderata , but believers. The
Covenant of Grace was not made with God and Chrift, (as a
common head ) but 'tis made with God and believers; and there-
fore whereas theprornife is faid to be made to the feed, and that
feed is Chrift, Gal. 3. 16. you are to rikeChritf there not per*
fondly, but rvyftica&y as yon have it taken, 1 C»r. 12. 12. So
alfo it Chrifi.
Ionlyfayttoistoclearup my way, and therefore (lull not lay *ul^y9M
down any Arguments for the confirmation of this opinion ; he Bu^f^tb^
that defires fatisfacVion in this point, let him perufe the Cav.ch~^.p.i4,
Authours cited in the Margenr. To the Buiineile in ndxterjbit a?-
hand; piMd. to hu a.
The Covenant of Redemption ( I fay ) is that facderal tran- Pbor- P-Sh^
faction, or mutual ftipulation that was betwixt God and Chriit in
the great work of mans Redemption. I call it a feeder at tmn-
faftiort) or mutual Ftifulation^ becaufe therein lies the namre of
a Covenant; 'tis ( as Civilians define it) a mutual ftipulati-
on or agreement betwixt Party and Party upon fuch and
fuch Termes , with Reciprocal Obligations each of the
other.
Thatthebufineffcof Mans Redemption was tranfatfed betwixt
the Father and the Son is very clear. Zech. 6. 13. The Counfel
of feace fhall be betwixt them both; the Counfel of Reconcili-
ation.- How man that is now an enemy to God, may be reconci-
led to God, and God to him; (for whatever the Socixians fay,
the Reconciliation is not only on the finners pare, but on Godsal-
fo ) this Counfel or Confutation fhali be betwixt them both;
(that is) Father and Son. I know fome interpret it of Chrifts
offices; thePrieftly and the Kingly office of Chrift, both confpire
to make peace betwixt God and man ; but I rather take it in the
other fenfe.
That this tranfa&ion betwixt thefe two glorious perfons,was al-
fo federal , or in the wa) of a Covenant , and that too from
everlasting , is to me a very great truth, ( though I am not
ignorant that fome learned men are not lb well fatisfied a- '
bout it. )
■
F f 2 For
a 20 The Covenant of Redemption opened* Serm. 1 1.
For the Explication and Confirmation of this great ^myftery I
will lay down thefe feven Proportions.
The fir (iis this: Gcd the Father in order to mans Redemption
Vl0?> u ftands upm Satisfaction; the (inner (hall be jufrified, bucfirftGod
will be latisfied. Man is now fallen from that happy flace where-
in at firft God made him, ar.d by this fall he hath offered an affront
to God, and wronged God ( fo far forth as he was capable of fuch
a thing ; ) in this cafe therefore God will have fatisfaclion, in the
Reparation of his Honour ^ in the A4a,:ifeftation of his Truth
in the Vindication cf his Holin-ffe and Jufiice. v lis true, He
king the <perfon* Uft , he might freely have remitted the of-
(: : ~ fenced and done what he pleafed ; but fuppfm decreto , (fome ^o
higher, even to Gods nature, which neceffarily puts him upon
thepunilhment of fin. ) I fay, fuppofing Gods decree, he hayin°
decreed thus and thus, and at fo threatned thus and thus, hdlfel
havefatisfa&ion; and therefore though he dorh in Elettion give
fuch and fuch freely unto Chrift; yet for the carrying on, and**-
emtion of his purpofe herein, he ftands upon terms for the fatisfy-
ingof his jHftice, ( which Attribute God will advance as well as
his Mercy -, for all are alike dear to God) he will have an offer-
ing for fin in an expiatory and propiatory way; a price and ran-
iTim!'*,X<* fome ^iali ^e Pa*d ^m c'm\n> or r^e Captive ihall never be relea-
fed : And in order unto this, orfor th * manifeftarion of this, you
do not only read in Scripture of Election as to believers , but alfo
as to Chrfiy whom God calls his £letl> Ifa. 4:.!. The Father
Rpoi&7*. choofeshim, arid (its forth 5> or jorc-ordair.s him, as 'tis fam.3.
25. To make fatisfaclion, without which fallen man {hall not be
taken into his favour again : who fiiall be redeemed and jufiified,
but in fuch a way that Cod may declare its rightcoufneffe : The
Apofile doubles his Expreflion as to this, To declre his rirktc-
cufneffe for the re miff on of fins ; To declare I fay his righteouf-
neffe^ that he might be juft, and th? juslificr of him which be-
lieveth in Jefw , Rom. 7. 25, 26. You will have thisgreat truth
more fully muffed upon by another in the carrying on of this exer-
cife;I will here fiy ro more to it.
.Secondly, The Father you fee deminds fatisfacVon; well, To
**?'*' this he rrr.exes rtoanj excellent y great and precicm prom. fes ;
that if Chrift would engage in this work, and undertake thus to
fatisfie, ( for he alone could do it ) he would do thus and thus for
him ;
Stt ok 1 i • The Covenant of Redemption opened. 221
him ; as that he would fit him to-: the work, own him and ftreng-
then him in the work, fuccecd and profper him in the work, and
then reward him fork. And all this the Father makes good to
Chrift.
i. He fits him for this work, both in a large effufion of rhe
graces and gifts of the Spirit upon him. Jghn $. -4.
God rlveth rot \ht Spirit by rneafttr: Wfta h m. And alio
in the preparing of a body for him, Hebr. 10. 5.
2. He frengthens him, and fupports him in the work. If a.
42. 1. Beheld "my fervant ( Chrift is our Lord, but in the work of
Redempcion he was the Fathers fervant,) whom I uphold ; and
therefore youfinde when Chrift was put upon the greatcft tryals ,
God gave in eminent fuccour to him ; as in the cafe of temptation,
CMatth. 4. 1 1. and in his agony in the Garden, Lziy 22. ^.And
there appeared an Angel Hnto him from heaven , flrengthnlng of
him. And certainly if Chrift had not had fupporc and ftrength from
the Godhead, he had never been able to have bore up under, and
carried thorough his terrible (harp work : You finde him encoura-
ging himfelf, and ailing faith upon this, that God would own
him, and [land by him in this undertaking. J fa. ?o. 7, 8, 9. The
Lord God will he.'p me , therefore (hall I not be confounded^
Therefore have 1 fet my face like a flint, and I know that J
{hall not be aftwmed ; He is near that jnftifyeth me ; wLo will
contend with me ? Pfal. 16. 8, &c. / have fet the Lord al-
rvayes before me , becaufe he is at my right hand , / JhaU not be
moved, &c.
3. Further, God the Father fucce-ds andproipers him in the
work. When thoH fhdt make his foul an offering for finr he
fhall fee his feed, the pie a fare f the Lrd fhall proffer m his
hand. Thi> was promifed, and alio made good to Cbrift in rhe
numerous body of believers, paft , prefent , and to come. I
might here enlarge upon a threefold gift which the Gofpel holds
forth There's the Fathers gift, the So; s tfih, and the Believers
gift. The Fathers gift lies in Election; fuch and fuch individual
perfois he i,ives to Chrift ; Thine they wer , and thou gaves't
them me, John 17.6. We are a free gift to Chrift in ELttion ,
as Chrift is a free gift to us in Redemption. The Sons gilt lies in
the giving of himfelf fo:us,w/:o gave himfel for us, that he might
redeem ** fion* ^ iniquity , &c. Tit. 2. 14. And then there is
Ff 3 ..the
Ver. is.
333 The Covenant of Redemption §pened. Scrm. 1 1.
the Believers gift, and that is, he gives up himfelf toChrift, to
be ruled by Chritt, difpofed by Chriil, faved byChritt; he gives
up himfelf to the Lord, 2 Cor. 8. 5. The Father giving believers
toChrift, and promifing that believers in time fhould alfo give
themfelves to him, was a preat encouragement to Chriit to give
himfelf for believers; and if you read John 17. yau fhall fee
there , that Chrill when he had done his work , takes
much notice of the accomplishment of this promife to him,
in believers ( who are his feed ) owning of him ,andclofing with
him.
4. Laftly, God will and do:h reward Chrift upon his underta-
king to redeem man ; he zdh him he fhall not lofe by it, His days
Ifa. 33. 10. jh*U be prolonged ; ( i. e. nis Kingdome fhailbe fet up in the
world to endure for ever) God would divide him a portion with
the great, and he fhould divide the fpoile with the firong,becaufe
he hath poured out his foul uvto death. And many fucn promi-
E h 1 si s* ^es you ^ave ma(^e t0 Chxift; Accordingly; God hath exalted him far
" above all principality and power , hath put all things under his
feet, made him ts be head over all things to the Church , given
him aT^ame which is above every name, that at the Name of
Jefw every knee fhould bowe ; and all becaufe (to give fatisfa&i-
011 to his Father ) he made himfelf of no reputation , and became
Ver. 7. 8. obedient unto death, even the death cf the Croft. And thus you
fee what the Father demands, and what he doth indent and promife
to his Son, in cafe he will engage in this undertaking ; not as if
the Son was unwilling fo to do, ( you muft not fo underftand
it) but the work being of fuch a nature, fo hard, fo
grievous , it pleafed the Father thus to Treat with
him.
p In the third place : The Lord Jefus Chrift engages in the
workj, accepts of the termes and conditions fet before him , and
undertakes to fatisfie his Fathers demands. And in order to fa-
tisfa&ion, (which God ftands upon as you have heard before) Chi ift
is willing to fulfill the whole Law, which was the rule, or mea-
fure, or ftandard for this fatisfa&ion : God had been dishonoured
by the violation of his Law, and the difobedience and non-per-
formance of it was that which kept God and the finner at a di-
ftance, and therefore he will only be fatisfied and reconciled upon
the fulfilling of it; here is my Lawiarth God, fatisfie it, and my
j uftice is fatisfied. You
Serm.i r . The Covenant of Redemption opened. zz%
You mutl know this, that though a finner as to himfelf, is ju-
ftified upon the termes of the Covenant of grace , yet as to his f*re-
ty, he is juftiried upon tin Covenant of workj ; for the furery
muft pay the whole debt , and the Father will bate him no-
thing.
Objetl. Where is then, fome will fay, thefreeneffe of grace in
the juftifying and acquitting of a finner? if God will b* fatislied
to the utmoft, what becomes of mercy? if the furety pay the debt
to the Creditor , is it any great favour for the Creditor to Iqc the
debtor out of prifon ?
Sol. Tothislaniwer, Free grace is very well confident with full
(atisfaftlon ; and norwithftanding the latter the former is very
glorious, partly becaufe Qpd himfelf found out this way of fatil-
fa&ion , partly be caufe God accepts it for the good of the fin-
ner, as though he had made it in his own perfon : That place of
the Apoftle is obiervable, Being jnflified freely by his grace, through
the Redemption that is in Jejw Chrlft, Rom. 3. 24. Not-
withftanding Redemption by Ch rift, yet we are jaftified freely • as
freely as though Chrift had don z and fuffe red nothing at all .But
this is a d'igretfion.
I fay, the Father demanding the fulfilling of the Law, Chrift "^ "**'"*
undertakes to do it ; and therefore he willingly puts himfelf under piX^pAT
this Law. When thefulneffe of time was come , God fent forth his reatibm nofiru
Son, made of a woman , mf.de under the haw , to%jdeem them debit a liiitiorii
th ft were under the Law , that we might receive the adoption 0fut k condemna-
Senr.es, Gal. 4. 4,5. And he fubmits not only to the duty of ^^SSJT*
Law, butalfo to the peaalty oftheLnv; not only to do 'what the "hlTflauoni
Lawenjoynes, butalfo to/^r what the Law threatens* and the utad tternm
former he makes good by his attive obedience , the latter by his vltcLtn l&ro*
taffrve obedience, hmumm^ ex
To open this a little further , Chrift here doth two f" ?lmift0»e>
*»?• , ; , " , ves. Bcaa.
Firft, He undertakes to performe th? wh?/e moral Law; and
therefore when he comes intothe world , his eye was upon this-,
Thmltb:cometh us to fulfill allrighteoufneffe , Mat. 3. 15. / am
not eome to deft roy the Law, but to fulfill, Mat. 5. 17. And all
this Chrift did for our good, that the rlghteoufn^ffe of the Law
might b: fulfilled In us, Rom. 8. 4. a very convincing olacefor the
imputation of (fhrlfts aciive obedienee.
Se*
z 2 ^ T&£ Covenant of Redemption opefied* Se rm . 1 1 .
Secondly, Whereat a (pedal Law was- (aid upm him , at he was
our <JM edit our ; he it willing alfo to obey that in order to our rv dem-
otion. ThatChrift fhoulddie was no part of th^ moral law, but
it was zfofiiive fpecial law laid uponChrht; well, he makes it
good : I lay down my life , this Commandment have I received of
my Fatbcti Joh. io. i$. Chrilt as Mediator had a command from
his Father to die , and he obferves it ; And to b^ fhort, whate-
ver the Father put him upon in hib whole Mediatory work, he did
it all; fo he tells us, / have finished the wori^ which tlyougaveft me
to d^'j oh. 17. 4.
4- Prop. Fourthly, In this federal tranfatticn betwixt the Father and the
Ssn , both parties were free ; here was no necefTity, co-aclioiijor a»
ny -thing of this Nature, but both were free.
The Father was free in his demands of farisfailion; he might
have let man alone in his ftateot. guilt ana wrath , he might have
fuffered all man-kind to have perifhed , and to be thrown into
hell; he had been infinitely happy in hirnfelf , though there had
beennofuch thing as Redemption by Chritt. Tis true, without
this, God had not had fatisfacHon to his juftice ( for if Adam and
his pofterity had burned in hell to all eternity, all would have
been nothing in a way of fatisfa&ion ) but there had not been tht
ieaft diminution of his effential glory and bleffedneffe in hirn-
felf.
The Son is free too on his part ; he freely confents to the terms
of this Covenant ; and in the fulnefle of time , freely engages in
the making of them good. Heb. ic. 5. Lo I come to do thy wiR^
OGod. Pfal.40. 8."/ delight to do thy fViHy OGod, yea, thy
Ver. 6. Law is within my heart. And" therefore he fa yes there, Mine ears
haft thou bored. As the fervant in the Law , when he was wil-
Exod.n.^. liugtoftay with his Matter , and to do his work, h:s earevvas^-
red-, fo 'twas with Chriit, he was willing to ferve his Father in
this bufineflfe, the greateft that ever was carried on in the world,
and therefore fayes he , Mine eares haft thou bored. Chriit was
free in ail his obedience; and if it had nor. been free and volun-
• tary, it would not have been u tisfa&ory or meritorious : what-
ever he did or fuffered, it was from iov^e, not necefTity. This
truth is fo evident from the whole current of the Gofpei , that I
need not enlarge upon it.
Fifth-
Serm.n. The Covenant of Reciewptior: opened. zl*j
Fifrhly, Th fe two perfgns in thu Utjfed Cavtnvint , they d'> w
tu*llyt*ufi etch other \ I lay they do mutually truft each other
tor their refpe&ive making good the ce:me> or thu Cove run:
the Father truftstheSon, andtfc Son trufts the Father; the Fa-
ther trufts the Son for the makjngof his ford an offering for fin ;
- the- Sontrutis the Father for the Jteing of his ce. I ; To bring th- J
ailertiondown to time-, in the times of the OldTcft*ikenty the
Father trufts the Son •, in the tiir.es of the Ts(j w TeftaH*ettt% the
Son trutts the Father. Before the coining of Chrift, the Father
takes up the Parriarchs ard others to heaven , upon aflurance of
this, that Chrift in the fulnefle of time, would take our nature up-
on him , and therein make full fatisfcttion : Chriil havi-g pro-
mifed to do thus, the Father takes his word , and fo takes up eld
Teftament-believers to glory. Slr.ce the coming ofChrifl^ the Son
now trufts his' Father j for he hath offered uprumfeif, paid down
the full ranibme , and yet he doth not reap the full benefit of it ,
many believers being not yet glorified ; but he trufts his Father,
that one by one they all dial 1 be fo in due time. This may feerrt
to be but a notion. I confefle we have no place of Scripture po/i-
tively afferting this , but the nature of the thing demonstrates
it ; for there being fome diftance of time in what was to be done
by both perfons, there muft be a mutual trufting each of the o-
ther.
In the fixth place ; Thefe two per fans all along in their proper p;o? ^
and peculiar tranf aft ions y they deal each with the jther as under a
Covenant , and they hold each other to the termes of the Covenant
thAt was betwixt them.(Not that there's any queftion of their brea-
king of it; but thus we may with an humble reverence conceive
of it ) The Father holds the Son to the engagement on his part ;
he will not (pare him, or bate him any thing; fadsfaclion he will „
have to the utmoft , though it coil his life and blood ; And there- 031, 3 *•
fore you may obferve the prayer of Chrift , John 1 2. 27. Father^
five me from this houre ^ he feems to check or recall himfelf,
but for this caufe came I unto this houre : this is but that which I
engaged to go through , and therefore I muft do it : And his Fa-
ther anfwers him there accordingly, y'er, 28. Father^ glcrife
thy Name; (ftill Chrtfrs eye was upon true , his Fathers glory)
well, faith the Father, J have both glorified it , and will glor'f.e it
agaixc : He fpeaks thus not only upon the accompt of
Gc his
22 6 The Covenant of Redemption opened. Serm. i i .
his Soveraignty , but of the Covenant alfo that I am fpeak-
ingto.
The Son alfo (lands upon the termes of this Covenant •> and
therefore having performed the conditions on his part, he now
makes his claime both for himfelf and his members , that the
Father will make good the conditions on his part. Father, fayes
John J7.4>5« ^e> ^ have gloried' thee on earth , I havefinifhed the worl^ which
thou gaze Ft me to do ; ^And now, O Father, glorife thou ms with
thine own f elf , with the glory which I had with thte before the
world was. And for his members he fpeaks more in the language
Verfc 34* of a Covenant; Father, I will, that they alfo whom thou haft gi-
ven mey be with me whece 1 am , that they may behold my glory ,
&c. /will; not only I pray, orbefeech, but I will; I ask this
as my right, by vertueofthe Covenant betwixt us^ I having
done thus and thus , 'tis but my due ( for though glory is a gift to
us , 'tis a debt to thrift ) and fo I claime it , that
thofe whom thou haft given me , may be with me in
glory.
Pr©p, 7. I'leadde but one thing more, and then I have done with the
Explicatory part. This federal tranfallion betwixt the Father
and the Son , it was from all eternity. Here lies the difficulty ,and
this is that which ftumbles fome ^ I'lefpeak but a word to it. I
fay, this Covenant of Redemption , it was from all eternity ; it
was not made when Chrift was juft coming into the world , but
from everlafting. Two Scriptures feem to hold out this , 2 Tim.
I. 9. Who hath faved us, and called us with an holy calling; not
ace or ding to our wokj , but according to his own purfofe and grace ,
which was given us in Chrift Jefus before the world began. Here
is the purpsfe of God , here is grace given in Jefus Chrift ; how?
in the Covenant betwixt the Father and him •, when was this gi-
ven? before the world began , (h.e.) from all eternity.- So, Tit.
3.2. In hope of eternal I if' , which God the.t cannot I, e, promt fed
before the world begzn. How was this X\iz for/A fed before the world
begax, bun in this everlafling Covenant, wherein the Father prc-
mifed unto Chrift eternal life for all his ted ?
< I have-^een fpeaking to you of a very great myftery , of which
rhe Scripture fpeaks but little ftgnamer • we have not the termes,
but we have the fenfe and fubftance of this Covenant of Redem-
ption there laid down: If in any affertion I have feemedtoo
bold.
Serm.n. J]je Covenant of Redemption opened. 237
bold, I ana very ready ro take ilia me for r. I am forty my Work
: lie in fuch an untrodden path, wherein I have but very few
to give me any director. I will ilmt up all with a little Ap-
plication.
Andfirft-, I would from hence ft ir you up to an hl^h admiral}- rAppUcti
en of the great and infinite loze of God , of God the Father,
God the Son ; what manner of love hath the God of Grace re-
vealed in this Covenant ! Love, that for the freendfe of it, and
greatneffeof it, wefnould admire in this lite, as we fhall admire
it in the life to come. Both perfon^ have difcovered unconceiva-
ble love in this tranfa&ion ; Oh let both of them be admired with
the higheft admiration.
1. zAdmire the love of the Father ; we are more apprehen-
five of the love of the Son, than we are of the love of the Father.
I would not fpeak any thing to diminish the love of the Son; God
forbid ; Oh 'twas wonderful fuperlative love ! only I would
heighten your apprehenfions of the Fathers love in the great work
of our Redemption ; Redemption was nor only brought about by
Chrift, buc the Father had a great hand in ic ^ therefore 'tisfaid,
The pleafure of the Lord {hall proffer in his hand : And I have
fourtd a ran feme-, God fo loved the world , that he gave his or.l) ' l S *** I0#
begotten Sonfcc. I might inftance in feveral particulars to fet out j^n? s ' z\6
the Fathers love in our Redemption ; but take only that which I
have been upon : That the thoughts of God ihould be upon poor
loft man, fo as to finde out a way for his recovery ; thathefhould
call his Son, and fay, Come, let us confult together, (I fpeak
after the manner of men ) Is there no way to be found that man
may yet live f he is now obnoxious to me, and I might throw him
into hell; but may not I be fatisfied, and he faved too ? I am not
willing he fliould utterly perifh. I fay, that God /hould thus fet
his thoughts on work for wretched man, and treat with his Son,
and ftrike up a Covenant with his Son, and therein lay fuch a
foundation for mans recovery; let Angels and men, and all crea-
tures adore this love ; and oh that you would return love for love;
return your drop for Gods Ocean. We ntnft honour the Son at
we honour the Fat her , and we wttft love the Father as we love John f. ifm
the Son,
2. zy4nd then admire the love of the Son too; he is willing to
engage inthis Covenant, he knew the termes of it, what the Re-
G g 2 demption
aa8 The Covenant of Redemption opened. Serm. n.
demption of man would coil him , even his life and precious
blood ; yet for all this he willingly and freely binds himfelf to re-
deem poor iinners, whatever it colt him. O th? heights, depths,
Ephef. 3. \%.breadibs of this love] BleiTed Jefus , that ever thou fhouldft con-
fent to lay down thy life for me, to wafh away my fins in thins
ijoha 3. 16. own yiQ0({^ ro give thy foul as an offering for fin, upon this en-
1. r- couragement and motive, that thou mightjeft fre fuch a poor
yvprmeaslbrbughtin toGod,thatthouftiouldtKet thy felf as a
Skreen betwixt Gods wrath and my poor foul, and do and
fuflfer ten thonfand times more than what tongije can ex-
prefie , or heart conceive 1 What {hall I , vvhat can I fay
to all this ? but fall down , and wonder at that Love
which can never be Fathomed / So much for the firft
thing.
Vfe 2. Secondly, This Covenant of Redemption may be improved
for the encouraging and ftrergthning of faith: Faith fometimes
is ready to queftion the bleflfings of the Covenant of Grace,
and the Continuance or Perpetuity of rhe Covenant of
Grace; that's the great Foundation of Faith, and when
It ftaggers about that , 'tis very fad with the foul.
Now Tie lay down two things for the he!p of Faith, * .
1. The bUfftngs of the Covenant are fure.
2. Tfo Covenant of Cjyace it felf is fure.
Firft, The bleffings' of the Covenant are fere. They are
!&• *?• 3' ca^ed tn" f*rJ mercies of David , Ifai h 55. 3, They
are fure for Continuance , and they are lure for Ter-
for /nance.
-ft For Continuance ; common mercies are dying, periiliin^
uncertain things 5 but Covenant mercies are ftabte , durable ,
lading things. Agreateftaterray come to nothing, Prov. 23.5.
ImAgmana hi Riches are uncertain things 1 Tim. 6. 17. And fo in all world-
ly >*>>& -nihil jy comf0rts, they are but a fajhhfr, matters-of fancy, rather than
ntfi.Terml. 0f reality, and they pajfe away, rCor. 7. 31. But now grace,
pardon of fin, adoption, &c.thefe are bleflings-that abide forever,
Rw. 11. 29,
2. They are fure alfo for performance ; I mean, whatever
bleifing God hath put into this Covenant, fas *cis full of Wd^-
fjngs) allihall certainly be made good to believers; otherwife
God would not be faithful to his Covenant, which certainly he
will"
Serm.i i. The Covenant of Redemption opened. 1*2$
— _ - - __ _ _, — -
will be ; Men may be falfe in their Covenants to God, but God
will certainly be true in his Covenant to men. Hea-
ven and Earth (hall pafTe away, rather than there (hall be the *
lead entrenchment upon Gods truth,in the not performing of his
Covenant.
Secondly, The Covenant of Grace is fure in it felf ; a Co-
venant firme, unalterable, never to be broken; 'tis called an
cvirhftinr Covenant , Gen. 17. 7. Hebr. i}. 20. a Covenant
th,it jhall ftand faft, Pfal. 89. 28. a Covenant ordered
in all things , and fare y 2 Sam. 2^.5. The Covenant of
Grace is fo firmly ratified, that there can be no nulling
of it.
1. God hach ratified it by his Oath, Gen.21. 16. Hebr. 6.13, Sinonc-edimus
14,15, id, 17,18. His promife is enough, but furely .^so^^Si
mud put all out of quefhon ; there s no room for unbelief, now :mm\t Hie-
Godhathfworn to it. r0m.
2. God hath ratified it by the death of his Son : A mans laft Amant Seri-
Will as foon as he is dead, is in force, and cannot then be difanul- Ptm* P° V*a*
led. The Covenant of Grace fs a Tefiamentary Covenant,which ^^m €>£~ -
bythedeathof theTeftatoris fofetled, that there's no altering
of it. Gal. 3. 15, &c. Hebr. 9. 1 5, 16.
Again, the Covenant of Grace is ratified by the feals which
God hath annexed to it. What was fealed by the Kings ring could
not be altered : Esther 8. 8. God hath fee his feal to this Cove-
nant, his broad feal in the Sacraments, his privy feal in' the
witneffe of his Spirit ; and therefore 'tis fure , and cannot be
reveril.
And further than all this, 'tis ratified in and by that Covenant
which hath been now opened ; The Covenant of Redemption be-
twixt God and Chrift, fecures the Covenant of Grace betwixt
God and believers. What God promifes us, he did before pro-
mife unto Chrift, and '.he Fither would not make good his pro-
mife unto Chriit, if he fhould not make good his promifes rothe
Saints. And therefore as in other refpe&s, fo in this alfo, the
Covenant may be faid to be confirmed of Cjod in ChrisJ ,
Gal. 3.17. with refpeet to that paction and iUpulation that was
betwixt them.
I lay all this before you for the ftrengthning of your Faith, as to
:he inability of the Covenant of Grace ; fo long as that Covenant
ftanckj ,
ago The Covenant of Redemption opened, Serm. iI#
Hands, you are fate; and you fee there's no queftion but that Cove-
nant will (hnd,which God hath let upon fuch firme pillars. This
* promife in the Text, He fall fee his feed} will afiuredly bring
every believer into heaven. O that faith might triumph in the
coniideration of this, the Covenant of grace is fure. Davids
Faith did fo,when death was in his eye, and affliction in his eye;
Yet he hath made with me an everlafling Covenant , ordered in
all things^ and fure ; for this is all my falvatitm , and all my
defrc, 2 Sam. 2$. 5. When Faith beg ns to faint, look up to this
Covenane, and reafon thus; God will not alter his promife to me,
but to be fure he will not alter his promife to his Son. I may fail
in fuch and fuch conditions, but Chriil hath been faith-
ful in all ; every childe of God may take much comfort from
this.
' , In the third and laft place, I would have you to enquire what
Je 3C this Covenant of %j> demotion is to yon. Here's a blefled Cove-
nant betwixt rhe Father and the Son ; howfar are you andlinte-
relted in it, or like to receive benefit by it ? Was it univerfal that
all men fhould have an equal fhare in it ? Some very learned men
ITcM' Tc. l knovv teiI us of Fa^Hm vnwrfale betwixt the Father
?S " and the Son-, but I crave leave to differ from them.
1. Becaufe that which they make their FaUnm miverfale , is '
rather a Proportion or a Promife, than a Covenant; as he that
belie v^th fhatl bt faved.
2. I know not how to believe that there fhould be a folemn Co-
venant betwixt the Father and the Son , upon which never any
man fhould be the better ; Did ever any finner get any thing by
this univerfal Covenant ?
5. We may preach the Gofpel to all upon an indefinite Propo-
rtion, He that believeth fhall be faved, and we need not to alien:
an univerfal Covenant , for the univerfal preaching of the Go-
fpel. This was the great reafon that prevailed with thefe worthy
men to aflert fuch a Covenant. I know no Covenant but that
ipecial Covenant into which the feed of Chrift were only taken.
I am loth to fall into the dufty roade of Controverfies ; all along
inthisDifcourfe, where I could not avoide them, Ihavebutjuft
croff'd them over, and fo prefently falne in again into fosne more
cftiet and private way.
Patting
0
Sertn. i I • The Covenant of Redemption opened. 231
Parting by therefore thi> univerfal Covenant of men more mo-
derate, and the univerfal Redemption of others who go higher;
I {hall only Jay down that which I judge co be a great truth, ?#*,
That 'tis the Eiett only \vho are concerned in this Covenant :
Such <and fuch perfons there were, (individually considered)
whom God the Father in his Electing Jove doth freely give to
Chrift; forthefe, and only for thefe,doth the Lord JefUs engage
to lay down his life ; Redemption on the Sons part fhall be no lar-
ger than Slettion on the Fathers parr, that there may be
a perfect Harmony and Agreement betwixt them in then-
love.
So then Beloved, if you would draw down comfort to your
felves from this Covenant, you mull finde out this, that yoa are
the Ele& of God, chofen of him to be Veflels of his mercy be-
fore the world was ; Chrift undertook to give his life only for thofe
whom the Father had firit given to him; thefe he only pr^y'd for,
and therefore furely thefe he only dy'd for.
Youle fay I put you upon a very difficult fearch ; 'tis true , Ms
very hard for a man to know his Eleclion,but yet it may be known;
otherwife the Apoftle would never have urged this as a duty upon
Chriftians , To make their Elettion fwe , 2 Pet. 1. 10. Taut
knew that the Theffalonians were e letted of (jody 1 ThefT. 1.4.
And he did not know it by Revelation only; No, he gives ano-
ther account of it -, he knew it by way of inference from what he
fawof God in them: Ver. 5. For our Gojpel came not to yon in
Word only j bxt alfo in Tower, and in the HolyGhoft, &c. If
Eleclion may be known by others, why not by our felves f
I grant a parte ante, fo it cannot be known, fo the book is
ckffeu and fealed, and none can open it, but the Lyon of the Rev. ?. $, g
Tribe of Judah ; but a parte pofty by fuch and fuch effecls and
operations upon the heart, fo it may be known.
Several of thefe mi0ht be fet before you out of the Word, but
He only inftance in the grace of Faith. He that believes, is cer-
tainly in the number of Gods E.lecl, he's a chofen Veffel of mer-
cy. All the Elecl fhall believe, fooner or later they fhall clofe
withChrhl upon the termes of the Gofpel. John 6. 57. ^11
that the Father giveth me (there's Election) (hall come to me. (there's
FaithJ tAtts 13.48. As many as mr: ordained to eternal life, be-
lieved. None but the Eleft can favingly believe,
The
3 3 2 Tfoe Covenant of Redemption opened. Serm.t i .
Thefumof all then for the clearing up of your intereft in this
Covenant of Redemption is this, Have you the precious F*/Y& of
Tit. i . it ^^ £/r^ ? Are y°ur k"arts wrought up to a blefled accepting of
Chrift ? Have you ever had fuch a lenfe of (in and guilt, and mi-
fery, as to go out of your felves, and only to reftupon the Lord
Chrirt ? Do you venture your fouls upon his all-fufticient merits ?
Tames a. 14. A nd is this Faith a working Faith, an heart-purifying Faith, a fin-
mortifying Faith, a wotld-overcoming Faith? a Faith that clofes
AtV*' 9' w^ thrift as a Lord, as well as a Saviour? a Faith that is for
1 Jo n * . 4. 0^-(jience> as well as priviledge ? Oh you that have this Faith, go
away in peace , be of good comfort ; This everlafting Covenant
betwixt the Father and the Son is yours, your good was promoted
and fecured in this Treaty and faederal Engagement. How much
doth this Covenant fpeakfor the benefit of believers ?. if you be
fuch, 'tis all yours. By it you are already brought into a ftate of
Grace; by it you fhall hereafter be brought into a ftate of glory.
Upon this Covenant Chrift now fees you as his feed, upon this Co-
venant you ftiall hereafter fee him as your Saviour face to face un-
to Eternity. To this Father, to this Son, with the Holy Spirit be
glory for evermore.
^iJJi3;www?.^^tf^^7.^^^^^^^^^^cr.t
THE
W$^
Serm.i t,
<"&(*$ AttiCo^
333
THE
CO V EN ANT
O F
GRACE.
Heb. 8. 6.
Bat now batbhe obtained a wore excellent mimfiry,
by howmnchalfo be is the Mediatour of a better
Covenant, which was efiablijhed upon better
promises.
^gatSsgj H E general defign of this Epiftle, is my facial
defign in this Text, vU. to demonftrate to you,
that you live under the be ft of gracious difpen-
fations ; that Jeftu Chrifr our dcfervedJy a-
dored Mediator of the New Covenant , hath
obtained a more excellent Miniftry ; and by the
faithful difcharge of that Miniftry , more excel-
lent benefits than either Mofes , the tjMeffenger- Mediator ,
or the Levitical Prielts, jkit Stationary-Mediators oi Ait Old Co-
venant.
Hh But
3 2 a The Covenant of Grace. Serm. 1 2 ,
But now ] now is not here a note of time , but of cppoftion ; as
in %/?m,j. 17. mw then'] /.-.after the Law receivedjfoG™?;/** ;
or if you will have ic to rote the time , 'tis the time of the Go-
fpel, this laft time.
Hath he obtain: d~\t not by ufurpation, but by election ; he
■ A**™ hath of divine grace freely received \
t^4 more excellent mimjiry ] kuIov^s , a Minifter,is he that doth
foxhething at the command of another, Heb.i. 7. and fo 'tis
-laid of Magiitrat^s, Rom. 11.6. they are Gods Minifkrs ; but
'tis chiefly fpokenofthe Priefts, Nehemiah 10. 39. The Priefls
that mimftet ; becaufe they offer thofe things that God requires,
they are.faid to miniftar , Sxodus 28. 35,43. Chrifts miniftryis
more excellent than the Levitical ; he executes it partly on earth,
and partly in heaven; but he amplifies the excellency, chiefly
from the excellency of the Covenant * ; and therefore it fol-
*Fa)\em. lows, \. .,---*
[ By how much alfo he is the Mediator of a better Covenant •, ]
If you take the old Covenant for the whole difpenfation under
the old Testament, as well Gofpel-promifes as thefe things
which are more fkictiy legal ; then we may truly fay/ he old and
new Covenant, are for f.bfiance rhe fame ; and therefore the
Comparison relates rather to the/^z?, than to the n atter of the
* Calvin.. Covenant'". The Covenant of grace is difpenfed with mdreJU-
, t'.tnk, ckarncffey zndpower of the Holy Ghoft * ^ and therefore
* Dod*te' it may be called a better Covenant.
Which vPM'eslablifad Ufon letter promipf.~\ 3 {ju£k<& -dV7»< iv-
tfdtru , 7i%w- Chryf He names that v\ hich m 7 moil g&$ them
with joy, in faying it is eftabltfhed upon better promifes! All
Cove ants confift in promifes. The Covenants of Kings
and Princes- amongft themfelves, conhil in promifes , of either
not hurting, or helping one another • the Covenants of Princes
znd'peop/e confift in promifes ; the Prince promifes justice, cl-
nency^ and defence ; ihz fecv/e promife love, obedier.c:, and gr>-
nde\; fointhe Ccveiiuit of grace, the flrft and chief part ,
r$0 is \ It? HI be thy God, andof thy 'feed ) and we promife
■9 obedience , and mrfk'.p ; the promifes of the Old Covenant
in more upon HWporal good things the promifes of the New
Covenant} are chiefly rem-ijjion of fins, fanftification by the Spi-
&c. and the Covenant is faid to be eftabliiheds the word
is
Serm. t 2. The Covenant of Grjc:. 2:
is viveuGcji-wnu, q. n. Lfgtflatstm. Law and Covenant are^'oyn
ether in Scripture ; r^ /;m ;.^ //;.: Covenant of 6 r<r
. r / / 0 »>*/£ / i / # Z"*^ P& 1 . 7 S . 1 o . The Ne vy C6' n -
"taiheth certain precepts, wftjch everyone muftobey thltwiUplv
taine the proinife. Thus you have the meaning '<
words ; The [ Obprvktton p. I ilull commend to you, is'
this.
TheGolpel Covenant (or the new. Covenant) is ihe be ft Covenant
that :vcr God made with man.
I will nor flay you long in the general notion of a Cov
the word fometimes fignjnesah abfolnte promife of God, wich-
our any reftipujation • as Go:iseug,ageTAentto?\^W-\) Gen.g.ji.
nA nd 1 wiUiftablifh mj .Covenant with yon, m 11 nil p.-
bean eff anymore, by the veaters of a flood , neither fhallthere any
more be a flood to deftroj the earth. \\ hatever mans carriage ihail
be, Goiipromiies that he will no more drown the world. -So
th- promife of perfeverance, Heb. %. 10. Tins is the' Covenant
that I will make with the hotife of Ifrac I after i I , fa 'th \
L*rd ; J will put my Laws into their minds, arid write them
their hearts : and I will be to them aGod^ and they fhall is to me a
people. Gurperfeverance.clQth not leane- upon imperfefl grace, r
but upon divine favour ; but I wave this, and fhall ipeak ol Cove-
nants, as they note the free promife of God, with reftipulation of
our duty *. • came,
A Covenant is, amicus flatus inter fade ?atos;[o Martin \% friend-
ly (late between Allies^ pray 'coniider the feveral Coverants the
Scripture mentions , and they are three; ramely the Natural,Le-
galy and C/ojpel Covenant ; the* Natural commonly called the
Covenant of Works, that flourifhed till the firtt fin ^ the Legal
Covenant that flourifhed till the Afcention of Chrlfi, and the
pouring out of the holy Ghoft upon the Apoftles , though it began
to languifh from Johns preaching, and began to grow oldthmh-
out thecourfe of Chrifts Minmry ; the Gcff I Covenant that
flouriiheth from Chrift .till the end of the world.
I fhall fpeak but little of the firft, fomething more of the fecond,
but dwell upon the laft.
1. The Natural Covenant , is that whereby God by the right
of Creation, doth require a perfect obedience of all man-kind ,
and promifeth a moft blefled life in Paradife to thofe that obey
Kh 2 him;
•
z Ibe Covenant of Grace. Serm. i z.
him, and threatened) eternal death to thofe that difobey him,
that it may appeare toalhow he loves righteoufnefie and hcli-
nefle; how he hates impiety and wickedneife. In this Covenant
I (hail confider but thefe three things.
i. Gids condifcention, that he would enter into Covenant
With man -9 God was at liberty whether he would create man or
not • and when God had made this glorious Fabrick , there could
be no engagement upon him, behdes his own goodneffe to keep
it from ruine. Matth. 20. 15. Is it not lawful for me to do what
J will with mine own} but man having art underftanding,and will,
to comprehended obferve,the Laws given him , had a natural
obligation to duty , which can no way be diflblved ^ there is no
power in heaven or earth can difoblige man from loving and 0-
bey'wg God. Now that God will deale with man not ftimmo ju-
re not imperioufly , and threateningly ; but magna comitate ,
that God will deale with man, as with his friend ; and though he
may Clive what Laws he will , yet he will give none but what are
eafie&, and yet make them more eafie , by bountifully re-
warding an eafie obedience ; this fpeaks wonderful con-
difcention.
2. Thefecondthingconfiderablein the Natural Covenant is
wans duty , which conhfted in the knowledge, and love of Gcd ;
whence would have proceeded piety to God, juftice and love to
man , this was mans natural duty ; for we muft ditfinguifti the
duty from the Symbole of duty. IS^atural duty confiftei h in thofe
things that are good in their own nature , and not in thofe things
that are only good btcaufe God commands them ; the Law about
the forbidden fruit , was only for the tryal of mans obedience ;
for had not the divine command intervened , it would have been
as lawful for man to have eaten of that Tree , as any other Tree in
Paradife ; but,
3. The laft thing I ffialf mention concerning this Natural Co-
venant, is the 1* rem f of Reward ; now that confided in a per-
petual life , flowing with all manner of good things, agree-
able to the foule and body of man ' in that perfect e-
fiafe.
2. The ricon,l Covenant was the Lcgd-> nowth- Legal Cove-
nant, is that wheuhyGoddid r 7 v V of the pope of Ifra. lyobedi-
&ce no ti: c Moral ^Ceremonial and jad'cial Law, and to that obedi-
tr.G.ey
derm. i £• i m covenant oj \arace. 237
Wf, he promifed all forts of ble flings m the Land of Canaan ; and
to ih: dlf ' bedier.t, he denounced mo ft fever -e cur fes and death; and
alt to this end, that he might bring them to the future Mef-
fiah.
Here I fhall propofe the fame confederations , as in
the former Covenant ; only fomething more. Therefore
confider.-
1. Gods condif cent i^n is fingularly obfervable , that ever he
would enter into another Covenant with man when the firft was
broken ; this Mo fes ufeth as a mighty Argument to perfwade If-
rael to obferve the Covenant, Deut. 4. from the 32. to the 40.
verfe. Asl^now of the dayes that are faft , which were before theet
ft nee the day that God created map upon earth ; and asl^ fiom the
one fide ofheav.n unto the otter, whether there hath b.en any fuck
thirig as this great thing is , or hath been heard like it. 'Did ever
people hear the zoic e of God (peaking out of the mid ft of the fire , as
thou haft heard , and live} Or hath Cjod affayed to go and take
him a Nation from the mid ft of another Nation, by temptations, by
ftgnes, and by wonders , and by warre , and by a mighty hand, and
by a ftretcled-out arme , and by great t err ours, according to alt that
the Lord your God did for you in £gypt before your eyes, &c. thou
fh alt therefore keep his Statutes, and his Commandment s, which I com'
mand thee this day, that it may go well with thee, and thy children
after thee, &c.
2. ConRdzr mans duty in the Legal Covenant , and that is obe-
dience to the moral Law ; to which was added the Ceremonial Law,
for a Rule and Direction in the worfhip of God ; and the judi-
cial Law, which was their divide policy for the government of
the State.
Allthefeare comprehended in ths ten Commandments ; but
the more particular their directions were, the more plain was their
duty ; and the truth is, it was but need that they fhould have par-
ticular direction, when their Legal Covenant neither admitted of
faith in the Redeemer, nor repentant? of fin ; for pardon of fin,
andcurfefor finareinconfiftent. Cjal. 3. 10. Asms.ny as are of
the works of the Law, are under the Curfe ; for it is mi:vn , \fur-
fed is every ove that continuth not in all things which aye written in
thtbock^'f ' th. Law, to do them; .As many as depend upon the
woiksofthe-Law for Juftifrcation > are under tne cujfe; and the
Hhj Law
ago
i m wvenam of u race. aerm. 1 2
Law discovered no other way of Juftincation but by
Works.
3. The third thing considerable in the Legal Covenant, is :he
promift that God made to thole that obeyed it, and that was p?r-
pctual happinef> in the Land of Can.'
[ By the way to prevent miftakes J do no: fay, neither will the
Scripture at all warrant any fuch aiTertion, as that the Fathers un-
der theOldTeftament had only temporal promifes; they had fal-
vation promifed them, and pardon of fin promifed them; but
■thanks to the G off el for thoje from fas ; the Apodle cells usfiaf.
3.17. The Covenant that v. as confirmed before of God inChrifi,
the Law which yeas fmfe hundred and thirty ye^rs after , can-
not dij annul! \that it few I A mak$ the prom: Je of none cffell ; the
Morning Star of the Gofpel Covenant that ihone upon Abra-
ham foure hundred and thirty years before the Legal Covenant
was given, did (Line thorough that dark difpenfation. ]
Buttofpeakof the /.*£*/• promifes as L'gal , fo they are of
temporal good things, and they were made to wsrkj1 not to faith;
. Rom. 4. 4. To him thai wtrketh is the reward not reckoned' of
a race, b'st of debt.
4. The fourth thing considerable in t his Covenant vvhich had i^o
-place at all in the former, is a (Jliediaior ; Now the Mediator
-of. the Covenant (tricTly legal was U\dofes ; for That needed on-
ly a meer man,it not admitting of fatufaSion, nor reconciliation,
of mercy, nor pardon ; cMo/es might ferve as a Meftenger to
make known themir.de of God unto the people. 'Bent. 5. 5. /
ficod b'.trve n tie Lord and y on at that time , to (hew, you the
V/ord. of the Lord ; in the Natural Covenant, communion with
God was natural unro man, and fo there needed no Mediator.
In the Leg4. Covenant, man was rather confidercd, as what he
(hould be, than what he was; and fo a meer man was able in the
name of the people to promife obedience, and in the name of
God *:oproiTiifea ravd™?, and. this Mcfjs did; you have both ve-
ry plain in Deut. 5. The people do as it were iay,Go to God from
US upon this Errand ; Ver. 27. Go thoti n^ar , and hear, ail that
the Lord oar Cjod fhall fay, and jpe,il^th.u un:o $ts all that th:
Lord onr God {hall jpeak^ unto thee, and we will hear it, .
it ; . and God doth as it werelay, Go,difmifs them with this blef-
. fingif they will be obedient: £V. .28.. 29, 50.. */{nd. th? Lord
heard
Serm.i 2. The Covenant of Grace. 23^
■ — -■ ■
heard the voice of yo:rr words when ye tfake unto me y I have
heard the voice of tke words of this people which they have ffg-
ken unto thee, they have we'd [aid all that they have (pollen; O
that there w-re ftich ar. h-rrt ik them that they wau/d fear mey
and keep all my Common dyneiks a I ir ayes, that it might be well
with them, and with their children for ever', \jo Jay to them ,
Get you into your Tents again; q. d. If chey will keep their pro-
- mite, allure 'them I will keep mine,and thus much concerning the
Covenant rtriftly Legal.
3. The third Covenant is the G ffel-Covcnant, and here Belo-
ved, here is ( zS ..*/. 2:. <.) the Ever/afing Coven. n:, rrdered
in all things, and fire ; Thisis all our faivation, and all our de-
fire : Here is the letter Covenant, eikblifhed upon better pro-
mifes ! But I mutt explain it, before I admire i: .• The Gcrfel
Covenant is that thereby God upon the condition propounded of
faith in Chrift, promt f-th remifjion of fins in his blood , and a
heavenly life, and that for this end, that he might fhew forth the
riches of his mercy *. * Carnero,
Here I fhall propofe the fame confederations as in the former
Covenant, only (till fomething more, and more comfortably con-
fiderable ; in the consideration of the perfons conrra&ing, name-
ly, God and man, according to the propofed method.
1. Con rider Gods gracious condefcentiov. And now Beloved,
that I have named Gods gracious condefcentioi, were my heart
but duly affe cled wi h ir, it would conftrain me to flop, and pur
in a large Parentheh's of admiration before I fliouldfpeak a word
more; Hill God after the lofs of the natural comm%nirn,wkere-
in he created -man ; will God, when man dreads his L^itajefty ,
and trembles at his revenging juftwe \ will God then as a mer-
cifulFather^ enter into a Covenant of peace with poor undone fin-
hfcirxj affrighted with tl e fenfe of fin an I wrath\ O the incom-
prehenfhle ( o-:def cent ion of f ch Hnfe&chakU riches of race \
that grace f o.'ild abound according to fins abound' ng , when fin
cver-fiow a all it? banks*, that God (hould make away thorough
the deep Into the heavenly Canaan, never can tve enough admire
fuch Extafying grace ! This is the firit tiling confide-
rable.
2. The fecond thing considerable, is the duty which God re-
quires in this Gofpel Covenant, and that is Faith', faith whereby ,
we
iq 0 Tbe Covenant of Grace. Serm. i z.
we embrace the remedy offered us : We want a pardon, and no-
thing but faith can receive it > we want pexfeci Righteoufnefle ,
and nothing but faith canfurnifh us with it ; we wane that which
may make this Covenant effe6\ual to us, and make it a bleiling to
us , and nothing can do any of thefe things but faith ; faith
is the ^Antecedent Cor.dtion , for which the Reward is
inven.
3. The third thing confiderable in the Gofpel Covenant, is
the pror,;ife ; Now the promife of the Gofpel Covenant is com-
prehended in the word Salvation; therefore the Gofpel is called
the falvation of God : zAtts 28.28. And this is the great buti-
nefle of Chrift to be a Saviour ; If a. 49. 6. That then mayfl be
my [alvatibn to the end of the earth ; when the tsingels prea-
ched the Gofpel, they thought they could not exprefle their news
in better language, than to tell people of falvation; that muft
needs be great joy to aH people. In ihort, when Gofpel Mini-
sters come clad with garments of falvation^ as Heraulds do with
the garments of their Office, then Saints may well fhout aloud
for joy , Pfal. 132. 16. Now this promife of falvation con-
tains all Gofpel promifes in ky but they are reduced to thefe
foure.
1. J ujlif cation \ this is a priviiedge which other Covenants
were unacquainted with; and without this what would become of
poor finful man ? And this may well be the firft great Gofpel pro-
mife; I might name, not fomc Verfes, but whole Crnpters to
prove it. Rnm. 4. and 5. Gal. 5. and 4. but in a word, if you
would know the prccioufnep of this promife , As^ thofe that
have b:t: felt what fin />,and they will tell you.
2. The fecond promife contained in Gofpel falvation, is San-
Uification. Rom. 8. 2, 5,4. The Law of the Sprit of life i»
Chrifi hah made me free fom the Law of fin and death ; for
what the Law could not do in that it was weakjhrotgh theflefb,
God fending his own Son in the lil^neffe of finful fiefh , and for
Jin condemned fin in the flefb> that the righteonfneffe of the Law
might be fulfilled in us, who wall^not aftr the fiejh , but after
the Spirit: q.d. The efficacy and power of the fan&ifying Spirit
which gives life to believers, frees us from the tyranny of fin and
death; and whereas the Law by reafon of the corruption of our
nature, could not make us pure and perfect, but rather kindled
than
Serm.12. The Covenant of Grace. 241
than extinguifhed corruption ; God hath cloathed his Son vvirh
our flefli, fo take away the guilt and power of fin, that his perfect
righteoufneffe might be imputed to w, and fulfilled by us ; than
we might not live according to the morion of our finful narure,but
according to the motion of his holy Spiric.
3 . The third promife, is the refurreciion of the body : You
know the penal y of (in, is the death _ of foal and hod) ; though
the foul be immortal, yet its being miferable for ever, may fadly
be called an Eternal death : Now lee the guilt of (in be aboiifhed,
and you do therewith aboiiih the punifhment of it ; for guilt is
only an obligation to punijhment ; let fin b- pardoned , and the
firmer is freed from death ; and though believers dye, yet it is as a
come of wheat falls into the ground, they thereby obcain a mul-
tiplied life. John 6.54. Whofo eateth my flefb, anddrinkeih my
blood, hath Eternal life, and I will raife him up at the I aft
4. The laft promife is Eternal life, afpiritual, blefled,and im-
mortal life in heaven. John 3. 16. God fo loved the world, that
he gave his only begotten Son, that whofoever believeth in him
fhonld not peri ft), but have Ever lasting life: The Covenant of
Grace is excellently fitted to bring us to the chiefeft good : Now
thechiefeftgoodconfiftsin communion with God; that was bro-
ken by fin, and can never be perfectly recovered, till fin b-1 abo-
lished ; therefore when the guilt of fin is. taken away by Juftlfica-
tion ; and the filthineffe of fin is taken away by Santtificaticn ; and
the penalty of fin taken away by Refurrettlon; then , what can
hinder our communion with God} when we have or.ce obtained
perfect holmeffe , nothing can hinder us of perfect happlnejfe.
Thus you have the promife of the Gofpel- Covenant , which was
the third confiderable in it.
4. The fourth thing to be confidered in the Gofpel-Covenanc, is
the CMediator of this better Covenant, and that is Jefns Chrift,
God-m^nbleffed for ever, through his dignity he hath purchafed
falvation. Hebr.y. 12,14. ^7 ^ or9r2 blood he entred in met
into the holy jL.ce, having obtained Eternal Redemption for w ;
how much more fhaH the blood of Chrift, who through the Erer-
nal Spirit effered him f elf without ifot to <j id, &c. And he is
not only the Author of Eternal falvation by his merit and tffic;.cy,
but the moft abfolutc example and pattern to us, how w? flvmld
I i walk
242 T-he Covenant of Grace. Serai. \ 2.
walk that we may obtain his pnrchafed falvation. Rom. 8. 29.
God did predestinate us to be conformable to the Image of his
Sonne , that he might be the first born among many brethren*
I Cor. 15.45?. -And 04 we have born the Image of the Earthly y
we (hall aljo bear the Image of the hsavenly. And this is the
only Covenant whereof Chri/r is ^Mediator ; the fuft Covenant
needed no Mediatory the Old Covenant as Legale take it without
ksfprinklingof Gofpel, and fo chiefly Mofes, but in all refpe<5ts
meer men were Mediators', but of the New Covenant Chrifl
was Mediator ; but this I fhall leave to be enlarged by
another.
5» The fifth thing to be eonfidered in the Gofpel- Covenant, is
the efficacy of it. I did not fo much as mention the efficacy of
the former Covenants ; for there was never fo much as any one
made happy by them ; 'tis fadly true, that the threatnings of
punifhment for the neglect of duty took hold of them; the
threatnings feemed plainly to belong to the nature of thofe Cove-
nants; but in the Gofpel Covenant 'tis otherwife j for it is faid >
John 5. 36. h&" abides J which fhews that the wrath was
brought upon them by the violation of the former Covenant , he
fpeaks as of that which was upon them already.
[ But yet miftake not,as if refafwg the Gofpel were no fa , or
not pwijhed; they fin more grievoufly, that fin againft ^ off el
love, than they that fin only againft Legal goodnefi ; but wrath
doth not jroperly belong to the Effence of the Gofpel.]
Thusyou have the firft thing I undertook,namely,the nature of
the Covenant /^fr/Wj eonfidered; the fecond is the compara-
tive excellency of the New Covenant above others ; I will be
brief in fhevvingits excellency above the Covenant of W?r£/,more
large in {hewing you how 'tis better than the Old Covenant of
Grace.
[Only fuppofe, to prevent miftakes,that each CovenAnt h in
its own k^nd mo ft f erf eft ,and moft accommodated to the ftate of
the people, and to the pxrpofes for which they were in*
limited.
This premifed : ]
"Firft, The New Covenant of Grace is better than the Cove-
nant of rHature; I forbear to fpeak of the agreement and diffi-
rer.es of them, I fhall fpeak only of the excellency of this better
Covenant, 1. The
— ■ «■»■
Serm . i a . The Covenant of Grace . 243
Ii The C0V€narst °f ^r£/ vvas a Declaration of Gods J/.'-
7?/V^ than which nothing can be more terrible to a guilty (inner;
but the Covenant of GVrfc? is a Declaration of Gods w^r^ rt*
C^Wy?, and Jec the overwhelmed confeience fpeak , is not this
better ?
2. The Foundation of the Covenant of Works, was the
Creation of man, and the integrity of his nature ; the Foun-
dation of the Covenant of Grace, is mans Redemption by Jefus
Chrift.
3. The Promife of the Covenant of Works, was eternal life in
Paradife; the Tromife of the New Covenant, is eternal life in
Heaven.
4. The Covenant of Works had no ^Mediator , no poinbility
of recovering the leaft flip ; the New Covenant is ratified in the
blood of the Son of God ; 'tis compofed on purpofe for our-
relief * : Thus the T^jtp Covenant is better than the Covenant of * earner^
Works.
Secondly, The Gtff>el-Covenajit is better than the Old Cove-
nant of Grace. Beloved, you may obferve,I do not fay better
than the Covenant ftrittlj Legal; but better than the whole
*Dilpenfation which the Jews, ar?d all other Believers lived
under , before C^ifis Incarnation ; better than the Old Do-
clrine ef fpiritaal ^ grace delivered by Mofes and the Pro-
phets, openly promifing Eternal life unto the Fathers , and
the Dull people of the Jews , under the condition of perfect
obedience to the Moral Law , together with the intolerable
burdens of Legal rights , and yoke of moft ftraight Mofai-
cal policy ; but covertly under the condition of repentar.ee ,
and faith in the future Mejfiah , .prefigured in the fhadowej
and types of Ceremonies , that by this forme of Divine
worship and policy , a (tiffe-necked peopk might partly be ta-
med , and partly be brought to Chrift , that lay hid under
thofe Ceremonies. So that in fhort you fee the Old Testa-
ment, or the Old Covenant , . ( for. by a Metonymie they are
chiefly one and the fame thing ; and:he Apoftle plainly fo ex-
prefleih himfelf, 2. Tor. 3. 14. tint ill this day remaineth the fame
vaile mtaken aas.y in the reading of the Old Te (lament, which
vaile is done away in Christ- ; and this) contains thefe three
things.
I12 i.The
o 4 4 The Covenant of Grace. Serm. 1 2 .
* Yn£ia.
1. TheoldkindofdoSrine which was openly and principally
Legal-, covertly, and leffe principally, Evangelical.
2. The old way of worfhip,and Legal Prieft-hood.
5. That Mofaical policy which was tyed to on* peo-
ple *.
This Covenant was made by God to Adam, prefently after the
fall, G .n. 5. 15. afterward to Abraham and his pofterity , Gen.
17.1,2,7,8. Thefym.boleofthis Covenant was circumcifion ;
fromverieio. to the 14. I forbear further particularifing to whom
it was often renewed and confirmed , whereupon it is called the
Covenants ; %jm. 9. 4. Ephef.i.ii. Now the New Covenant
of Reconciliation to God oy thrift exhibited in the flefh , is the
better Covenant. The Gofpel is the Table of the NewTefta-
ment , longi div'mior quam f mar agdlna Hermetic, far beyond the
EmerauldlMzoi Hermes , which the Chymifts vainly boaft to
yield the Philofophers ftone to enrich all perfons ; and the Pa-
nacea that cures all difeafes ; here's the ele& and precious (lone.
*cncn Syntag, x Pet* 2t 6 *' Bat * wiil cpme t0 Particulars> onty preniifing this
' Caution.
£. . Let not any thing I fhall fay be interpreted ' as if I put an ho*
a m* ftile contrariety between the Old Covenant and the New ; infpi-
ritual practice they yield fpiritual help to each other ; JtifHn
tJMartyr faith, that grace is not according to the Law, nor againfi
the Law, but above the Law ; therefore they are not adverja, but.
diverfa; the G,oJpel in Scripture, is called the Law, Ifa.2. 3. on-
ly 'tis the Law of 'faith, Rom. 3.27. and the Law of the Spirit,
Rom. 8. 2. therefore when we advance the Gcfpelj Rom. ?. 31.
do vpe then make voide the Law through fa:th f God for bid , yea,
wc eftablifh the Lay*. Gal . }. 21 . Is the Law then againfi the fro-
mijes of God ? God forbid; for if there had been a Law given,,
■which could have given life, verily righteoufncjfe fbould hav been
by th~ law.
The believers in the Old Teftament, were faved by the free
CtthalA mercv 0f God in Chrili. Heb. p. 1 5. Be is the Mediator of the
NewTefiamm , and by means of death, for the Redemption of 'the
tran'greffioxs that were twd>r the firft Teftament, they which are
c riled, night receive the promife of eternal- inh.ritaxce. And their
Vtecov.l.c. cacraraentsan(^ourS) fealed the fame hing , 1 for. 10.3,4. They
did til eat the fame fpiritual me >rt , and did all drink^ the fame fpi-
rit/i/J
Serm.i i. The Covenant of Grace. H$
ritual drin^f or they dranf^of that ffiritual Rock that followed them>
and that %ocl^ was Christ.
This premifed, I fhali now fliew you the excellency of the Go-
fpel-Covenant.
i. The £/<?/jk/-Covenancis a better Covenant than the Legale
in refpeS of its Original, and manner of patefa&ion ; 'tis true,
they have both one principal efficient caufe ; but the Law may
in ibme fort be known by nature ; it was written in mans
heart at the firft, and the character is not wholly worne out; Rom.
2.15. ThzGentUss iliew the work of the Law written in. their
hearts; but now the Gofpel was immediately manifefted from
God to the Chun h alone. Jch. 1.18. No man hath feen God at
any time ; the only begotten Son , which is in the bofove of the Fa-
ther, he h At h declared him. Mat. i<5. 16,17. And Simon Tetw
anfwered, and faidy Thou art Chrift the Son of the living God ; and
Jefns anfweredj and j "aid unto himy Blejjed art thou Simon Bar-
Jena : for flefl? and blood hath not revealed it unto thee , but my Fa-
ther which is in heaven *, It fo farre tranfeends the capacity of
humane reafon , that reafon cannot fo much as approve of it , Gerhard. Ai-
when it was revealed, without inward illumination, and perfwafwwg.
on of the HolyGhoft; 1 C*r. 2. 9,10,14,15. Eye hath not feen,
nor ear heard^ neither hath it entered into the heart of man , the
things which God hath prepared for them that love him; but God
hath revealed them unto us by his Spirit; for the Spirit fear cheth all
things , yea, the deep things of G°d ; but the natural man receiveth
not the things of the Spirit of God, for they are foolifhnefie unto him;
neither can he know them, bzcaufe they art ffiritually difc:med ; but
he that is jfiritual, ju Igcth all things ; and hereupon it is called the
Njw Covenant ; not in refpeft of the time, that it had no being
before the incarnation of Thrift , but in refpeft of the knowledge
of it; the knowledge of th: LegalCovenant was* born with us,
and it was fore-known to nature; but the Gofpel-Covenant was
who'iy new, reveakdfromrhe bofome of the Father, it was ad-
miniitre i by new Officers, confirmed by ne.v Sacraments, let in-
to the hearts of people by #f^'pouringsout of the Spirit; there-
fore the Apoflle prayes, E bef. i# 17, 1 S. * Thf.t thz God of o.<r * Maccov'ms,
Lo-'d J 'e fttsC.hr> 'ft , the Father of glory , may give unto you the
Spirit of wi dome , and re -elation in the kpcwledge of faiM ; tie
eyes of yonr understanding being enlightened , that ye may f<now what
I i 3 «
246 Ike Covenant of Grace. Serni. n#
if the h:-piofl:n calling , and what the riches of the glory of his in-
i riffc* in r/^ Stints. God would never have inftitutea the Le-
i;al £ ovenar.t but for the Goipels fake , Gtbu. ^24. ivhenfirc
ohr S J: oil-master tc bring hs us c thrift; The Law
wasamarp School-mailer, by meanes whereof, the refra&ory
and contumacious minds ofthejewifh people mi^ht be tamed;
for Rem. 1 c. 4. thrift a the end of the Law for righteoxfnefito ev.-
ry oneth.it bclieveth.
:. L.e G^'- Covenant is better than the Legal, in refped
of the manner of it; the Law was a Doctrine Qt works, com-
manding and prefcribing what wclnould be, and what we ihould
; kjI\. 2.12. And the Law Unit of faith, but the man that
doth them, fbailhein them. But now the Gofpel requires faith
in (Thrift for righteoufhefle and falvacion. Rom. }. n. But now
the rightco* nejfe ofGcd witr.ont the Law is manifefted ; therefore
faith Auguftins , faith obtair.es what the Law commands ; we have
. gf&t no help &om the Law T ; the condition of the Law is fimply im-
poiftble ; it finds us ftnners, and leaves no place for repen-
* Cimtro. tance * ; and notwithstanding ihtftri?\Hng of Gofpel that there
was with the Law , yet it was but obfeure. And that inall be the
next particular.
;. The Gofpeir Covenant is better than the Lega', in refpe&of
the manner of holding forth Thrift in it; though the Gofpel is
one and the fame whereby all Saints are laved in all times; for
there was not aw way of falvationthen, and another fince. Atls
1 0.45. To him give ail the prophets w ipse ft, that through his
^Sjime, w.hofoever believeth in hit;} , ft ail receive rem iffion of fnn:s.
Yet the T>otlrineo£ the Gofpel was more ebfeure in the Old Te-
m . .. . ftamersc; partly through4?? thelles of things a °reat way off, and
9cr fc bufficaa partly through types ; Pnift was wrapt up w jfuuUwts , andjS-
cercmniifum gKres ; in the Gofpei , the body of thofe fiadowes , and the
tbfer-jitione. ir*tj) of thofe types is exhibited ; the Land of Canaan was a type
&c. Amy . JfrMel according to the flefhr was a type of / rati ac-
cording to the Spirit; the fjarit of bondage^ of theipirit of tA-
dofioa; the blood of the Sacrifices, of the blood ot.Chrift; the
glory of divine grace was reierved for fh rife coming; they had
at moft but ftarre-light before (Thrifts cojnittg*. vvhen thrift
came, it was but day. break with them ; I hrift was at firft buc
Kxgftarrt) 2 Pet. 1. ip. though foon after he was as the
fmn
S erm. i 3. The Covenant of Grace. 2 47
. — . — __— — — — — — — — — .__. — — ~ ______ _______ — , ~ 1 t ____
fun in the firmament, Mai. 4. 2. The Apoftle faith, Heb.io, r.
716? Z,*n? having a fhadow of good things to come , and not the very
image of the things \ and in this refpe&it was that the Apoftle
faith, the Gofpelvvas promt fed to the Fathers, bat perform d to
us, Rem.i.i>z. It was hid to them, and revealed to us, /?^^.
16. 2$, 2d; and I not only by fulfilling of Prophefies, which we
may fee by the comparing of Scripture , But by the Spirit , Ephcf.
3. %. The myftery of Thrift in other ages, was not .made known un-
tothe Sons of men, as it is now revealed unto his holy Apoftles, and
Prophets by the Spirit ; They had but a poor difcovery of Chrift,
but we have the riches of this myftery made known unto us, Col.
1 . 16, 27 \ The old Covenant leads to (Thrift , but 'tis a great * Alting.
way atom ; the Gofpel Covenant go~th diretily to him ; their
Ceremonies were numerous , btrdenjome /and obfcure ;
thofe things that reprefent (Thrift to us , are few , eafie , and
cleare *. * Synopf, pw^
4. The(7^/-Covenant is the better Covenant , in refpe& of?*W.
the form of it, the promifes are better promifes; the promifes
of the Law are conditional , and require perfect obedience. Lev.
18. 5.* Te fir. all therefore keep my ft at ate s and my judgements, which
if a man do, hefkalliive in them ; the condition you fee is iin-
porTible. Beloved,'pray 'miftakenot; there is exprefTe mention
of eternal life in the Old Teftament , J fa. 4^.17. Ifrael (hall be
favedinthe Lord with sin everlafting falvation ; ye (kail not be a-
fhamed , nor confounded, world without end. Dan. 12.2. Many of
them that fieep in the duft of the earth (ball awake ; fome to ever li-
fting life, and feme to frame and everlafting con empt ; and that
the Law cannot faveus,thatis accidental, in refpeft of our defile-
ment with (in , and our weakneffe that we cannot fulfill the condi-
tion. Rom, 7. 1 2. The law is holy , and the Commandment holy ,
and }uft, andgooX ; and it is the Word of life. A&S 7. 3 8. Whe
received the lively Oracles to give untous ; and the Apoftle brings*
in Abraham and "David for examples of Justification by faith,
Rom, 4.45,13. but yet their promifes were chiefly temporal ; we
have the promife of temporal good things in the New Teftament,
as well as they in the Old , only with the exception of the Crofs,
Ma. ^19. 29, ;o. Verily I fay unto you, Thre is n: man that
hath left houfe, or brethren, or fifters , or fathers , or mother , cr
wife, or children, or lands, fur my fake , and the Go roe Is, but he
jbtf
q a% The Covenant of Grace. Serm.i3.
Jhall receive an hundred fold , now in this time , houfes , ^^ £rr-
thren, andfflers, and mothers , and children, and lands, with perfe-
ctions ; that was the exception, with jerfesntion.
We "have three notable advantages in our temporal promifes,
beyond what they had in theirs.
I. The Old Covenant had fpecial promifes of temporal good
things in the Land of Canaan, for the prefervin° of their <JM.o-
fated policy, untill the time of the Meffiah to be born of that
people; promifes of long life, &c. The New Covenant hath
promifes of all good things neceflary, without any fuch clog.
All gcod works fhaii be rewarded, and hepromifeth to give a pre-
fent temporal reward, in part of payment. £ph. 6. 8. What for-
ever good thing any man doth, the fame {ball he receive of the Lordy
whether he he bond or fee ; and which is more , i Tim, 4. 8. God-
Vxneffe is profitable unto all, having promt fe of the life that now is, and
of that which is to come.
2. The temporal good things promifed in the Old Teflament,
were fjmbolical ; they prefigured fpiritual benefits by Chrilt-, we
fiavethem without any fuch adjoyned fignifications, Col. 2. 17.
They had a jbadow of things to come , but the body is of Christ ;
They had a more fparing tafle of heavenly good things in
. earthly benefits; we have a more ftreight and direct way unto eter-
nal life.
3. Promifes of temporal good things, were in the Old Cove-
nant more frequent, in the New Covenant more rare ; and this
I name as their excellency , becaufe they are thrown in, as meer
k . additions to fpiritual promifes *. Maw 6. 33. Seel^ye firfi the
tm*' jCwgdome of God, and his right eon fneffe , and *ll thefe things jhall
be added unto you ; this for temporal promifes. And for friritual
promifes, which are the &>/ of the Gofpel- Covenant ; not only
ihz conditions of thofe promifes are more eafe; for whereas it was,
1)0 this and live, Gal.?. 15. now it is, Believe, and thou [halt
* Camera, ro: cime ixto condemnation* , Joh. ?. 18. but the condition isal-
fo promifed, Jer. 31. 34. Iwittm*ke a New Covenant with the
Houfeof Jfra.'l, and with the Hoife of Judah ; not according to
the Covenant , that I made with their Fat her 5 in the day that 1 took
them by the hand to bring them out of the Land of Ggyft, which my
C vnant they brake , although 1 wa6 an Huiband unto them, faith
the Lord\ but this Jhall be the Covenant that I will make with the
Houfe
Scrm. 1 1. The Covenant of Grace. fij
Houfeof l(rael ; after thofe d-iyes, faith the Lord, I will pen my
law into their inward parts, and write it: in tkctr he.rts , *) :
be their God j and they frail be my people , mdt%ejf jhail te.
n.cre every man his Neighbour , and every man his brother, f
iji&y Know the Lord, for they fb*lLkj>9* me , from the haft of th in
unto the great eft of them , faith the Lord \ far I will forgive th:i,-
iniquity i and 1 will remember their finnes no more. Gods hearty
good will is herein manifefted. Jer. 52.41. / will rejoyce over
m to ao them good , and I will plant them in this land afiuredl ,
with my whole heart j and with my whole foul. If you fay, thefe
are O/^-Teftamenc promifes , and belonged to then to whom
they were fpoken, and were not only Prophetical, fo as to con-
cern another people*, I grant it. Rom, 1.19. iVehitwthxtwkat
things foever the Law faith, it faith to tliem who are under tlv. L iw. Ca* :' l 'l?Jt'
But ihzyhzdnoz that efficacy of the Spiric to make chefe pro-
mifes fo effectual , as was "T rcphe fed and from* fed, for the times
of the Gofpel*; 'joe I 2.2$. And it ft all come to pajfi afterward s;mzrk
that, afterwards, Ivvillpoure out my Spirit upon oMflejfc, Bcc. "s^opyu.tb.
The meafure of the Spirit which they did receive, tended mo'lly
to bondage, Gal. 4. 24,25. but the Spirit is to us a Spirit of
Adoption, Rom. 8. 1 5. And therefore the Gofpel isfpecially cal-
led the Word of Gods grace , Acts 20. 32. as if all the grace that
God had formerly exprefled , had been nothing in comparison of
this. 1{gm. 6. 14. Teare not under the Law, but under grace;
Lew and grace , are oppofed as condemnation and mercy ; thus
the Gofpel is the better Covenant , in refpe'S of the promifes
of it.
5. The Gofpel is the better Covenant, in refpeft of the e fells
of it ; the Old Covenant fhews us fin, doth accufe us, and declares
as guilty before the judgement of God. Rem. 3. 19, 20. That
(very mouth may be flopped , and all the world may become gtiilty
before God; therefore by the d-edsofthe Lane, there fh*tt no ftefh
be juftified in his fight ; for by the Law is the knowledge of jinne.
It fubje&s us under the curfe , and condemned! hnners , for the
tranfgrefling of Gods commands. • Bent. 27. 26. Cu-fed be he
that confirm eth not all the words of this Law to do them : ar.d
all the people ft aU fay Amen. So Gal. ?. 10. it is the mini fir y of
death , 2 Cor. 7. 6, 7. but now the Geffel than proclaims pardon
©f fin, and///)/ up with f utckenin<r confolauon, Ia.6\.\,2. in
Kk the
'the Covenant of Grace. Serm. i ^.
the Law God is confidered as ref roving fin, and proving righ-
teouineife; in the Gofpel, as remitting fin, and repairing righ-
teoufnetfe ; and therefore the Word of the Gofpel is called good
feed. Mat. 13. 3. The feed of "Regeneration, 1 Per. 1. 23. The
Word of Reconciliation, 2 Cor. 5. 18, 19. The MmiftraVton of the
Spirit, Gal. 3. 2. 7"fo tfW of faith, Rom. 10. 8. Tfo #W of
life, Phil. 2. 16. 77;* power of God, Rom. 1. I<5. That whereby
the righteott't.ejfe or God u manifest, Rom. 3. 21. The destru-
ction of unbelievers is not the end of the Gofpel ; but that is
VoUtt. Syntag. through? heir own fault, eventm adventitial an accidental event.
" God abundantly declares in the Gofpel, that he delights not in the
death of finnus, but in the faving tranflation of them by faith
and repentance, from the power of darkneife, into the Kingdome
of his dear Son. The be si effect of the Legal Covenant , is
the bringing rrian into the <j<?f ^/-Covenant ; and 'pray 'obferve ,
how, when it is uabft effectual, it turns over the finner to the
Better Covenant.
1. It difcovers fin to US. Rom. 7.7. I had not known fin but
by the Law ; but wherefore is it that we know fin at all/ that we
mi°ht be compelled to feek reparation in the Gofpel-Covenanr.
Gal. 2.21*22. The Scripture hath concluded all under fin , that
the promije of f/tith in jefus Chrifl m'ght be given to them that
believe,
2. The Old Covenant retrains fin ^ there is a natural ftupid-
neffe in mens conferences; but then when the dreadful threat-
nin°sof the Law dill found in their ears, man is fomewhac af-
' frighted, and hath fome reluctancy, though af.erwards the Law
©f the minde is led captive by the Law of the members, and man
forbears fin, as having a bridle put upon him ; %Jngentt interim,
& intm tumnltpante appctitu corrupt 0 ; though he be retrained
from fin, yet it is but a kir.de of coaUior^ it ends be ft, when it
ends in a vfontamous and voluntary inclination of the minde to
"orfaks fin, and hate it, and that is the work of the Goffel-Co-
venant,
r. The Old Covenant woiks fk:r ; when fin hath been com-
ted, and the raging of the affections arts little app:afed,x.hcn
the minde returns unto its felf, and the Sprit that was ref fled ,
brings to remembrance thofe grie?cus and unavoidable threat-
nings which the Law denounceth, whereupon jbere follows jzst*-
Serm. 1 £. The Covenant of Grace. 3 <
/at***, a Legal repentance ; thins, a wiping that the ¥ ait were
undent i andthat he hac^ot committed the fin than caufeth rhat
trouble; but not that he is any b:tter than before; for fihew him
a new temptation, and he prefently runs after it, though under
rr<w£/e of minde, and though expectation of wrath , incredibly
full of anguilh, doth (ting and vex him intolerably. Bat novy
Beloved, where I his ends well, there the Spine infinuatec fome-
thin? to put him upon faming after a Redeemer, and to get pow-
er againft fin, and this brings unfpeakabie joy, and be3ets peace
paft all undemanding ; thus you fee the beft effects of the Law is
the bringing men to the Gofpel, which fhevvs the fifth excellency
of the Gofpel-Covenant.
6. The Gofpel-Covenant is the better Covenan: , in
refpe£l of its objetts or perfons taken inro Covenant, and
that under a double confide ration, their multiplicity, and thlir
quality.
1. In refpect of the number: The Old Covenant belonged
only to one people ; the New, to Jews and Gentiles • Abraham
andhispofterity were taken into Covenant, and all the world be-
fide were excluded ; thofe few others that were admitted, it was by
extraordinary grace, and they were as it were planted, into Abra-
hams family ; but now the partition Wall is broken down, which
as it were, fhut up the mercy of God in the confines of Ifrael :
Now peace is proclaimed to thofe that are far of, as well as to
thofe that are near, that they might become one people; this is
a great myrtery,£ olof 1.2 ^.Certainly all may well fay fo,as we are
pcor Gentiles, and we are made nigh by. the blood of hi* Croffe,
Col. 1. 20,21.
2. The Gofpel-Covenant is better inrefpecl of the quality
of the perfons taken into it; the Law is propofed ro wicked, fe-
cure, and hardened finners. 1 Tim. 1.9. The Law is not made ■
for a rifhtcous man, but for the lawhf, and difob:dicnt, for un-
gdly, and for [inner \r, for unholy and profane, for murderers of
fathers, and murd:rers of mr.hers, for men-flayers, fir whore -
mongers, &c. roreftrain and bridle them ; but the Gofpel lifts up
broken-hearted finners. Iv^.4.18. He hath fent me to hcale
the broken-hearted, to preach deliverance to the captives } and re-
covering of fight to the blind, to ft at liberty them thzt arc
bruifed , to preach the acceptable year of the Lord t The
Kk2 Law
2 * z The Covenant of Grace. Serm. 1 2 .
Law is to terrific the conference, the Gofpel is to iom-
Gerhard, I, c /or* it * .
7. The laft excellency Ifhallname, is this, the Gofpel-Cove-
nant is every way f*zltlcjfe9 it is the A*# and be!t Difpenfation
of Divine grace. Hdr. 8. 7. // rtk firft Covenant had been
fzHldejfcy then fhuld no tlace have been fought f&r the fecond s
as if he fhould fay, the Covenant from Mount Sinai vvas not
^ r ; filch, 2?3 ;'6^ &htrHm fofet ejfe perfelhm * 5 that man could not
defire a better. Htbr. 7.18, 19. Tien- is verily a dlfanullmg
cf the Commandment going before , for the weakneffe and unpi 0-
fitfiblcnefi thereof , for the Law made nothing pe:-fe5iy but the
brltgirg in of a better hope did , by the which we draw nigh
mto God-, plainly,, this is fo excellent, we cannot defire a
better.
The Old Covenant is abrogated :
1. As to thecircumftance, de ftttttro, it all related to the fu-
ture Mefliah ; Chrift is come, and that confidera:: ion therefore
ceafeth.
2. Tis abrogated as to the Impojfible condition of perfit~l cbe-
dlence ; the Cofpel fncerltj of the meaneft believer , is better
than the exaeleft obedience of the higheft Lcga/ift.
3. 'Tis abrogated as to the burden of Legal CertmonlcsfPrief-
bood and Jha^.ows; God gave thefe things to them, andtheGofpei
to us, as we give ( nucts parvuh^ & codicem grf/ndi * ; ) things
* Belt. of fmailer value to a little childe, but a good book to him when he
is grown up. They have loft their Temple fhsiz Trlefihoodythd:
K.icl.on ; 'Avti 7« hfi tov v&.vov e^V * 3 &c. We have Heaven
*cfayfofi. for our Temple, and Chrift for our Prkft,andthe Spirit for our
• Un£tio:i.
4. The Old Covenant is abrogated as to the yok? of Mcf..
policy ; we hive nothing to do with the judicial Laws of the
%q»H any farther than they are Moral, or of a Moral equity.
Luk. 1(5- 16. The Law and (he Prophets were tint ill John.
lieb ". 7. 12. Th Prl'ftho.d being changed^ there is mate of
naefjlty a change of the Law : And thus I have do&rinaily
{hewed you the excellency of theGofpel-Covenant.
APPLIC AT ION.
I. This retorts wicked mens Reproaches 11:10 their own faces.
They
Serm 1 2. The Covenant of Grace. 2*2
They cry out againft the Minitters of the Gofpei for preaching
ttrrour to them. Be k known to you, the Gofpei is properly
employed in celebrating the mercy of God in the pardon of fin,
and comforting drooping finners ; bat in your doing:what you can
to pur out- this comfortable light, you force us to fe:ch fire from
Mount SmAt to take hold oi you. Tis true, the Law was given
with Thunder and Lightning, and t rrible Miracles; the Gofpei
was attefted with a comfortable voice from heaveri,and healing Mi-
racles; but as finners broken by the Law,neededfome Gofpel-balm
to heal their wounds ; fo feciire Gofpei tinners need Legal threac-
nings to fright them out of their iluggilhneile, and ileepy fecurity.
If whifpersof peace will not awaken them, we mud cry aloud,to
Mir them up if kbepoilibfe, to break off finning, and to minde
falvation. Sirs, 'tis no pleafure to us ro fpeak words unpleafing to
you; you hinder us from work more purely Evangelical , and
which 'tis a thoufand fold more pleafure to us to be converfant a-
bour. 'Pray take notice that were it not in love and fa'tlfttlnejfe
to your fouls, we would never be fo poorly employed, as to be
pelting at your bafelufts. Do but try us.- Break off your foul-
undoing wickedneiie, and you thai! never hear us rate you any
more, you your felves being Judges; ex.gr. Ask a fober man
whether the lafhing of drunkennefle makes him fmart or nor ?
Ask a chafte perfon whether the naming of fuch Texts as Frm% 22 .
14. The month of flrange wom?n ts a deep pit; he that is ab-
horred of the Lord (hall fall there hi. prov. 2:. 27. An whore
is a deep ditch , and a flrange woman U a narrow pit ; reproach
him ? in fhort ; Ask one that's conscientious, whether he thinks
the Minifter hath a ffhe at him in his Sermon, becaufe he names,
I Cor. 6. 0, 10. Know ye not that the unrighteous (hall not in-
h:rit the Kingdom e of Cod} Be not deceived ; neither Fornica-
tors^ nor Idolaters, nor Adulterers, nor btfcmi/iat:-^ nor Abstfers
of'themftlVes. with manlt\nd , mr Thieves, ncr Covetous, nor
Dri4r\irds , nor Revilers , ncr Extortioners fhall inherit the
Kingdom? of God. Alas ! all thefe will tell you they have no fuch
thought, nor any caufe for any fuch though:; through grace they
abhorre thefe fins, and wonder that any are 10 hftted as to
quarrel with a Miniiter for fpeaki-ng againffc them. "You fee
then, 'tis your conferences that reproach you, and not the Mm.-
fters of the Gofpei.
K k 1 2, Here's
54 The Covenant of Grace. Sernu i z.
2. Here's matter of Admiration, Admiration of Gods rich
Grace, and unparallei'd Providence to us ^ that God fhould cait
our Lo:s into fuch places and times, wherein we enjoy the beft
of the beft gracious Difpenfations. zAtts 17. 26. Cjod hath
made of one blood all Nations of men for to dwell on all the fsxe
of the earth, and hath determined the times before affointed^and
the. b.mds of their habitation. God hath been pleafed fo to dif-
pofeof Chrifts little flock, that there lhall be fome in all times
of the world, and in all places of the world, where he makes
known his Name, to be the fait of the Earth. But now for us
to be fo difpofed of, that among the feveral thonfand years of
the worlds continuance, and among the innumerable millions of
places of the worlds Inhabitants ; that we fhould be brought
forth in fuch a nick^ of time, and in fuch a fpiritual Paradif: of
place, that there's none in the world to equal it/ Sirs, what doth
this call for? what fhall we render to the Lord for this
( I know not what to call it, 'tis fuch) unfpcakible love? Belo-
ved, I murt both give,and take time to anfwer this quelUon ; And
O that you,and I may give a futable anfwer to it. I know not at
prefent what to fay to it, unlelle we could, as overcome by it,faint
away in a fove-fickpefi into the bo fome of ourdeareti Jefus ; that
Cant. 2. 4, ^, 6. feeing he hath brought us wh^re we may not only
tafte a draught out of a Bottle, but are brought to the great VeiTels
of fpiritual comforts, where we may not oniy enjoy Chrift a lit-
tle, but even to fpiritual extafie. O that we now as linking down
in a Swoun, and as unable to ftand under the thoughts of fuch
love, might be even (trowed and boulfrered up with the comfor-
table doctrines of the 6 'off el-Covenant, and all through impati-
ence of love. The love of God to fuch inconfiderable perfons,
fhould carry the foul out of it felf, to do more than languifli with
defire after more extafying communications ; fo that none but
Chrift with his right hand of Divinity, and left hand< of Humani-
ty may be acceptable to us to embrace us. O Chri[}ians,I fhould
be glad to fend you all home heart-fick^ of love to Chriit.
But,
3. By way of Inference; Every one of you that is not in the
Go\\ el-Covenant, is in a dreadful (late ; 'tis your own wilftslnefle,
you will not believe theGofpel. Though 'tis through Divine
(jrace that perfons do clofe with the Gofpel, yet it is Your ow:n
derm. 1 2. 1 m ^ovenam oj Kjrace. 25 5
Jin you do not clofe with it ^ for you are willing to be gran-
gers to it, you are willing to enjoy your luits, which you muft
part with, if you embrace it. You may obferve the dreadful
eftate of perfons out of Covenant in thefe three parti-
culars.
1. The fin agamft the Gofpel- Covenant is moll dreadful.
This fin hath the guilt of all other fins in it. Jvhn 15. 22. If
I had not come and ff>oken unto them7 they had not had [in> but
novo they have no chke for their fin, Sidom and Gomorrah ,
Publicans and Harlots go into the Kingdome of heaven, before
thofe that refufe the Gofpel. God the Father invites men to the
Marriage Supper ; nay, you are wooed and em-seated to be Chrilts
Bride :"You make light of k,you hive the profits and the pleafures
of the wo:ld,to take up your thoughts,, you will not beperfwaded
to believe that Chrift is be:ter than your luftsj you will not be beat
out of it, but that a bag of gold, is better than a frown of glo-
ry; but that a filthy luft, is better than communion with Godsbut
that the Divels Jlave and fool, is better than to be Gods Childe
and Darling 1 Is this your choice ? Then confider,
2. The fnahy for the contempt of this Gofpel-Covenant is
moft dreadful. John I.19. This is the condemnation that L^ht
is com'; into, the world, ani men love darkle ffe rather than light;
this brings perfons under the very utmoft of the wrath of God.
1 Ti.ef. 2. 1 6. when the Jews finned a°ain(t the Legal Difpenfati-
on, then Dan. 9. 12. 'Daniel complains, Under the whole hea-
vens hath not been done at hath b.en done upon Je ufalem ; but
what now will become of thole that refufe the Gofpel } Heb. 10.
29. Of Low much forer pmifhrnent^ fupfofe yc^fhall he be thought
•worthy, who hath trodden undj.r foot the Son of God} Can any
thing be worfe than to dye wi:hout mercy t yes, faith the Apo-
ftle; whats that ? nay, he leaves it to your confideration, as being
unpoflibie to be expreffed. To poure contempt and fcorne upo-n the
precious blood of Chrift, wherewith the Covenant betwixt God
and his people was made, and ratified; to offer a fpiteful affront
unto the Spirit of God, by contemning,andoppofing his gracious
motions ; O what remains for fuch perfons but a dreadful expecta-
tion of Gods terrible Judgment ! But there's a third thing that I
would have you confider, which is fenfibly more dreadful than ei-
ther of thefe,
3oIhc
2*6 im covenant oj ur ace. aerm. 12.
1. The fenttnce againft Gofpel- Covenant breaking is moil /V-
reverpbie and peremptory, mercy,. and grace, and patience, and
companion, when thefe are abufed, all thefe become thefinners
enemy ; for that which is ordained a life, to prove death unto
them, oh this is dreadful / for the blood of Chriil to cry to hea-
ven againft finners, this is dreadful ! this made Chrift to weepo-
ver -jenifakm, Luke 19.40.41. Thefe perfons pafle judgment
upon themfelves, though not with their lips, yet with their lives;
they pronounce themfelves unworthy to be faved, zAcls 1 3. 46.
O Sirs, I befeech you confider, though perfons brake the Cove-
nant of ^r^,there was falvation to be had by another Covenant^
but if this be violared, there is no other Covenant to relieve
this : The Gofpei-Covenant is our Refuge, when the other Co-
venant putfues us. Heir, 6. 18. Contemptuous carriage againft
Grace is beyond all help ; Ibefeechyou therefore take heed of
finning againft Gcfpel-light, and Gofpel-love. O you will have
that ping of confcience that no other finners in the world have^
that have not refuted a Redeemer. Beloved, I would I could fay,
wirhdue meltings of heart, it grieves me for you, to think how
many hundreds in this Congregation are yet without Chrifl, being
Aliens from the Commonwealth of Jfrael, and grangers from the
Covenant o' promife, having no hope, and without God In the
world, Ephef. 2. 12. O Sirs, do you know what you do, when
you cocker your lulls in defpight of Chrift 1 Can you hear Ser-
mons, and go on in fin f Youdo well to hear, but you make a
defperate adventure, to do what you know , difcovenants you
from God , and hazards your eternal feparatioti from GoJ.
Beloved , I muft be plain with you ; I befeech you confider
how Jews and Pagans, and Dlvds will rife up in judgment a-
gainft you.
1. The few may fay, I had a Legal yoke upon me,which nei.her
I, nor my Fathers were able to bear ; Chrift invited me only into
his Cjarden of JVats, where I might fooner break my teeth with
the hard Shell of Ceremonies, than get to the ( little more than
bitter) Kernel of Gospel promifcs; you have thofe promifes in
abundance v\irb more eafe. Cant. 6. n. q.d, Their Nuts were
ripe, but their Pomegranates full of fweet Kernels of Gofpel-
grace, were not then budded. The Jew may complain, that in
the beft of their Sacrifices the fmoak^ fill'd their Temple \ fmoak
only
Ser m< l 2 • The Covenant of Grace. q e 7
°nly to provoke them to weep for a clearer manifettation. 2 Cor.
3.14. Thofe o£ the Jews that were molt enraged a°ainfi: Chrift,
yet had they known him, they would not h wt crucified the Lord
of glory. 1 Cor. 2. S. The Jew may fay, Though we could but
groap after Ch;ift, your eyes aredazied with Lis glory : We had
but the Old Edition of the Covenant of Grace, in a Character
very darkly intelligible ; you have the Left Edition with a Corn-
ir.entary of our Re eft ton, and the Worlds Rtcep.iox^ and the
Spirits Effufon ; you have fcllthat heart can with { Oh had we but
oneof yourdaysof theSonof man* we would not have finned
againlt lb great falvation ! Sirs, what do you think your conferen-
ces will be forced to reply ?
O true, true, muft the Gofyd-ftxner fay ; I h.tv:known,o>vnJ,
and frofeffed Chrift, and have been angry with Ministers
and Friends, when they did but que ft ion my being in Co-
venants bw I have not in any mea}ure walked worthy of
the GofptL But Ipafleby the few ; let's hear what the Pa-
gan hath tofayagainftyou.
2.I perirti Eternally,may the poor Pagan fay,withotit all pofTi-
bility of Reconciliation, and have only finned againft the Cove-
nant of Works y having never heard of a 5<#^-C°venant,nor o£
Reconciliation by a MeMatour. Alas ! fhould I have improved
my Naturds to the higheft, Reconciliation by Chrift could ne-
ver have entred into my head. Oh had I heard but one Sermon !
had Chrift but once broke in upon my foul, to convince me of my
undone condition, and to have fliewen a righteoufnefle unto me;
but woe is me , I never had To much as one offer of
Grace 1
But fo have I, muft yon fay that refufe the Goffel ; I Live,
or might have beard thoujands of Sermons ; / could fcarce
efcape hearing one or other, frewing me the danger of my
fin, and my neceflity of Chrift- ; but ttctwithftanding all I
heard, I wilfully refolved, I would have nothing to do with
him, I could not indure to hear ftrittnejfe preft upon me', it
was aU the hell I had upon earth , that I could not ftn in
quiet.
L 1 5. Nay,
25 8 The Covenant of Grace. Serm. i a.
g.Nay, may the Dive I himfelf fay ; 'tis true, I was ever fince
my fa 11 malicioujlj fet againit- God : But alas, fo foon as ever I
firft finned, Godkick'tmeoutof heaven, and told me he would
never have mercy on me. And 'though I liv'd in the cime of all
manner of gracious Difpenfat';ons ; I faw Sacrifices offered, and
Ckrifi in the flefli, and the Go/pel preached ; yet how could this
choofe but enrage me the more, to have God as it were fay, Look
here Satany I have provided a remedy for (in , but none for
thine \ this fet me upon revenge again!* God, fo far as I could
reach him. But alas, alas ! had God ever entred into any Cove-
nant with me at all ; had God put me upon any terms, though
never fo hard , for the obtaining of mercy ; had Chrift been but
once offered to mc, what do you think would I have done ?
would I have hearkened to any thing you could fay ,
to Refufe Ghriit and Salvation ? .. Could you , or all
the Angels in heaven have kept me from minding drift V
But,
Wo: to tne , may the Gofpe'-fwner fay : J have as good a
Remnant of the Covenant of Works in my nature , at
tl^e Pagans have. I have all the d'ftoveries of God i#
the Legal Covenant , that the Jews ever had, I am un-
der a Better <Difpenfation than the Divels were under
before their Fall. The Go fee I of Grace is urged upon me.
<f/lnd therefor ey O poor Jew ! whatever may be J aid a-
gainst thy breach of Covenant , there's n thoufand fold
more to be fa ? ,.ft mine. 0 poor Pagan ! whatever
is to be faid againfl thy breach of Covenant , there's ten
thoufand fold mer: againfi mine. O wretched Divels !
whatever may be faid againfi your fnncs , there's
infinitely more to be faid againfi mine; I am the
mofl Foolirh, Mad, Wilful A be/ that ever waged war
vtth the grace of God.
Sirs, Is all this nothing to you I Can you hear thefe things
quietly ? I know you dare not think them over a-ain,and fin at the
feme rare as before; if ycu thittkyo&KOufc any thing worth,or hea-
ven and glory any thing worth, now offer up your felves toChriltin
the
Serm. i %± fta Covenant of Grace . 2 * o
the I ( '■■■■.urt. Thus much for the tifti Inference, That
their du.e drea. ui that are not in the Gofpel- Co-
venant.
The fecond Inference is this; Thar ther: eftate is com-
fortable thatare in the Gofpel- Covenant ; I will only inihnce in
two things.
1. The weaksfl and foorc(l faith, and fervice, is accepted
through Chili in the Goi'pe'-Covenant. The Cove» anc ck*
Grace is made to poor, weak, finful, fraile m.in through a Me-
diator; God doth not expect rha^. we fhould bj perfe& hire.-
Poor ChrifHans have more ado to pardon themf elves , rhan to
have God to far don them. They quarrel more with thenuelves
for want of holineffe, than God ^.trrels with them for ic. Be-
loved, here are fome comfortable Riddles of Grace for you to
refolve. The Covenant is meerly of Grace, Grace runs th;ough
all the veins ) and arteries of it; all the life, blood, and fpiric
of the Covenantee Grsce,Grace, through Jtfits Chrift^ And
yet Beloved, though it be wholly of Grace, it is of Debt by be-
ing a Covenant ; God is pleafed to enter into Bond to make
good his Deed of Gift. What God doth for the heires of
fremife , it is no more than what is debt to Cbrifi , and
what through him he is gracioufly engaged for us. O the com-
fort of being in Covenant with God 1 you will fay fo indeed if you
adde,
2. This Gofpel-Covenant is fo made,that it can never be difa-
nttl'd. Alas, we do not know where-) nor how to make a Cove-
nant fure in the world ♦, he that is my friend to day, may be my
enemy tomorrow; his Bond may be good today, and may bjto
morrow infallible. There are ways more than we know of to e-
vadethe ftntteft Covenant, todifanullthe ftrongeft Oath; but
now God hath fworn by himfelf/ £Wr.6.i*.)tnat he will cer-
tainly bleflfe thofe whom he takes into Covenant with him. God
hath (worn by his hol'rejfe^ pfal. 89. 34, 3^. As if he fhou'd
fay, Let me not be accounted a holy God , if I break Covenant
with any of my people. Nay, hefwears by his life-, Ifa.49.18,
18. ThePiophet fpeaks thereof Siony as of a Mother-City, and
of multitudes that fliould be brought home to her by the Miniftry
of the Gofpel, and that they fhall be as Jewels and Ornaments ,
matter of much honour to her by their e dowments with fpirirua!
LI 2 graces:
$6o 7be Covenant of Grace. Serm. 12 .
graces: ThusGofpel-Covenanteis (hall be aualified. But you
will prefently fay, there is no danger of gods breaking Covenant,
all the danger is on our part ; but Chriftians, there is not fo much
danger on mtr part, as many fear ; it is not every fin that pre-
fently breaks the Covenant ; a wife may be falijh and pajfioxate,
yet the marriage is not thereby broken. And when we do flip into
Covenant-breaches, Chrlft is ready to ptrdon us, and the Spirit
of Chrift ready to piece up our breaches. Provided that we do bat
make conscience in the whole courfe of our lives to keep Cove-
nant with God. Chriftiansy I hope by all that hath been fpoken ,
youwillbcperfwaded to enter into Covenant, and to keep Co-
venant with Gods if fo, I have my Endy and fo hath my
Sermon.
TH E
mmwmmmmmmw
Serm.13.
JK? iM&fi,
261
THE
Mediatour
OF THE
COVENANT
Defcribed in his
Perfon, Natures., and Offices.
1 Tim. a. 5 .
And one Mediator between God and men^ the- Man
Chriji Jefns.
^r Ommunion with God is our only happinefle ;
**«/ 'tis the very heaven of heaven , and 'tis the
beginning of heaven here on earth. The on-
ly foundation of this communion , is the Co-
venant of Grace ; and 'tis the great excelien-
l;4£ cy of this Covenant of Grace, than 'tis efta-
y^ bliiLedinfucha Mediator, even Jefus Chcift
tAnJL one Mediator between, &c.
This Epiftle (as to the fubftance and main defign of it ) is a
fhort
a 6 i The Mediator of the Covenant, Serm. \^
fhort di re&ory unto Timothy^ how he migh: faithfully difcharge
that great Office to which the Lord had called him in the Church
otEfhefus. Inthefirit Chapter, he inftru&s him concerning
the doctrine he fhould Preach. In this Chapter concerning the
perfons for whom he fhould pray.
f i. More generally. For all men, ver. i. i.e. men of
^ all ranks jCondition^and Nations in the world.
C 2. Particularly, and efpecially for Magistrates , ver. 2.
The Magift rates ofthofe timeg, were not only "Pagans^ but
Diver/Mora** perfecutors ; ftrangersto Chrift tfaemfelves , and enemies to e-
f *«* in diver- very ^"S °^ Chrift *n otners , yet pray for them. There are iri-
nsbTmiwmge- deed fome perfons, whom Chrift leaves out of his prayers, Joh.
ntribm accurm 1 7. p, and would have us leave ott of ours , 1 John 5.16. But
obfervemr. Non. vet thus far vrc may and ought to pray for all men , the worft of
emmqu-idvis ^ men ^ tnac the Lord would either make them truly good, orelfe
n"ff— J«^ reftrain them from doing evil'; that he would either fhew mercy
acp/eeath no- to them in their own foules , or elfe keep them from being in-
tfradivmavo* ftruments of miichiefunto others. That under them, yon may
hntatl rcpug- /eaj a qU\et md peaceable life , in all Godtineffe md Ho*
»jm. Conrad. /^>
Vo. .in oc the encouragements unto prayer in this extent, are,
Xonomnes fine i. Thegood will of God to all men, ver.q. i.e. men of all
difcimincjed ranks and degrees; for though God by his preceptive W7ill com-
er 0^-5 or- mands every individual man in the world , to mind his falvation,
inTo^T' Pa1*' v*&sll*l°- and by his approving Will, delights in Saving loft
creatures; nay, though he vouchfafe to all men, fo much grace
as will leave them inexcufable in their neglect of falvation : yet
can we not from hence ft retch the grace of God into that unli-
mited and boundlefle univerfality , as the Telagiansdo from this
Scripture; fordid God peremptorily and determinately Will
the falvation of every particular perfon in the world, mans ftub-
bornnefle could not be too ftrong for God, nor could our impo-
tency refill his Omnipotent Will.
2. The Mediation of Chrift, which lies open to all men to
make ufe of -, as God is not the (jodof Jews onlyy but of the Ge;;-
tiles al fa Rom.}, 29, 30. foisChrifta Mediator for all. And one
Mcdiator^&c.
In
Serm, 13. described in bk Yerfon^Nainres^nd Offices. 16%
/■I. The only way of friendly intercourfe between
, , \ God and man, 'tis through a Mediator.
In the words <. 2 The onIy Mediacor between God and man, one
C Mediator^ the <JAlan Chrift Jefus.
1. The only way of friendly intercourfe between God and man,
'tis through a Mediator; that's implyed. Whether man in the g/T ~ . ,.
fate of innocency needed a Mediator , is difputed among per- ug!p*[-u &
fons learned and ibber j but in his lapfed flue, this need isac- 134, 13V.
knowledgedby all. God cannot now look upon men out of a
Mediator, but as Rebels, Traytours, as fit objects for his Vin-
dictive wrath. Nor can men now look up to God but as a pro-
voked Ma jelly , an angry Judge, a coniuming tire. And there-
fore were not it for a Mediator, ( i.e. a middle perfon interpo-
fing between God and us who are a: variance , to procure re-
conciliation and friendship , as the word ^^j imports ) we
could not but fo dread the prefence of this God , that like our
firft Parents (in that dark interval 'twixt their finning, and the
fuccour of that promife, Gen. 3. 15. ) we fhould have endea-
voured to hide our felves what we could from the prefers of the 'l^'
Lord.
2. The only Mediator between God and men. One Mediator^
i. e. but one. Papirts acknowledge one Mediator of reconciliati-
on, but contend for many of 'inter cejjion. But as God ( in the for-
mer part of this verfe ) is faid to be one God by way of exclufion
of all others- fo is ChriiHaid here to be one Mediator, /. e. but
one.
s His Nature, Iht
This Mediator is here defcribed partly by< His j!ja'mec thrift
( Jifus. ?
I. His Nature, tie man, i.e. that eminent man; fo fome; $**&&** *&
he that was made man; fo others. S££?S
Objett. But why is this Mediator mentioned in this Nature fastusctnolo.
only? Vofo&Sth'-jfa
Anfiv. 1. Negatively : Not by w y of diminution , as if he
were not God as well as man 3 as the Amam argue from this
Scrir
a<<4 The Mediator of the Covenant, Seniuj*
Scripture-, nor as if the execution of his Mediatorfnip, were ei-
I&iChDcttJle(l l^er on^> or c^l^y in n*s humane Nature , as tome of the Pa-
Mediator kc pMs affirme, thoygh others of them deny; as Corbel. A Lap. in
foba homey fed loc. averting Chrifts Mediatorfhip Secundum mmm^ nataram ,
£>e/is-bomo. according to both Natures.
2. Pofttively, to prove that Jefus Chrift was the true Median
whom the Prophets foretold, the Fathers expected , and who had
in that Nature been fo frequently promifed ; as in the firft Go-
fpei that ever was preached , Gen. j, 15. he is promifed as the
feed of the Woman. Betides, the Apoftle mentions Chrift in this
Nature, only as an encouragement to that duty of Prayer he
had before perfwaded ; to the like purpofe he is mentioned in this
nature only, Htb. 4. 14, 1 ?, 16.
u- M^mAe JChrid? Jefus , this was his proper Name;
*' HlsNames4jefus.| thrift, his appellative Name.
Jefus ; that denotes the work and bufinefle for which he came
into the world , as appeares from the reafon which the Angel
C that came from heaven as an Herauld to proclaim his incarnat-
on) gives of the impofidon of this Name. Thou jhalt call his
Name J'fus , f r he jhf.ll [ave his people from their fins. This
Name, though it be given to others in Scripture, yet to him e-
minently ; to them as types of that compleat Saviour who
ihould come after them , and fave his people from their
jinxes. m
Chrift ; that denotes the feveral Offices, in the exercife where-
of he executes this work of falvation. Chrift in the Greek, be-
ing the fame with Meffiah in the Hebrew -, i. c. anointed. Under
the Law, thefolemne ordination, or fettin^ apart both of things
andperfonsto fpecial fervices , was by anointing-, thus we read
of three forts of perfons anointed , Kings , Priefts , Pro-
phets v and in refpeft of all t'heie Offices , Jefus is called
Chrift.
From the words thus briefly explained , arife chefetwo Ob-
servations.
1. That there is now no 01 her way of friendly communion be-
tween Cod and man , but through a Mediator.
s.Thac
Scrm.i g. described in bh Perfen^Natures^d Offices. \
2. That there is no other Mediator between God and man , but
JefusChrirt.
DoHr. i. That there is now no other way of friendly commur
nion between God and man, but throu-h a Mediator; and indeed
considering what God is , and withal what man is • how yaftly diu
proportionable,how unfpeakably unfuitable our very natures are
cohis, how isitpoffible there fhouldbe anyiweet communion
betwixt them , who are not only fo infinitely diftant, but Co ex-
treamly contrary. Godisholv, but we are hnful • in him is no- 1(?;^3, WltK
thing but light, inusnorhing butdarkneffe; in him nothing tint's r 'j^.V. *.wicb
evil, in us nothing that's good ; he is all beauty, we nothing but Eph. 5 3.
deformity; heisjuftice, and we gui'tineile ; he a confirming Ram. 7. 18.
fire, and we but dried fiubble ; in a word, he an irifiniely and
incomprehensibly glorious Majefty , and we poor finful duftand
allies-, who have funk and deba fed our felves by fin , below the
meaneftrank of creatures, and made our felves the burthen of
the whole Creation ; and can there be any communion, any
friendfliip between fuch ? Can too wsd1^ together , except they be a* Anaos 3 . $.
grted f And what agreement can there ever be but through a
Mediator?
If ever God be reconciled to us, it muft be through a Mediator;
becaufe of that indifpenfible necclfity of fatisfa&ion,an<i our inabi- Rem 8.7.
lity to make it.
If ever we be reconciled to God , it muft be through a Media-
tor , becaufe of that radicated enmity that is in our natures to e-
very thing of God, and our impotency to it; and thus in both
refpe&s, that God may be willing to be a friend to us, and that
we may sot be unwilling to be friends to him, there needs a
Mediatour , 2 Cor.^.ig. compared with Jch.14.6.
DoBr. 2. That there's no other Mediator betwen God and man
but Jefus Chrift. And one Mediator, /. e. but one. The fond- 0pmea jdedi-
nefle of Papifts in their multiplicity of Mediators , not only un- at ore ad Mcdi-
to God, but to our Mediator himfelf, having no other foundation ataremifim.
than only their fuperftition , canno: be of moment with them, Bernard p.i* 1
who labour to be wife according to Scripture. That thofe mem- Lco' '/^V*'"
bersofthe Church who are contemporary here on earth , do in- 'tf'pateftinos
deed pray for one another , cannot be denied ; but that they are Epifcop-c. 4*
therefore Mediators of Interceflion, hath been denied by the
more Antient papifts themfelves. This Title of Media-tor , is
M m t-hrou°h-
s 66 the Mediator of the Covenant, Serm. 1 3
throughout the New Teftament appropriated unto Chrift, Hcb.
8.6. Hcb. 9. 15 Hcb. 12. 24. and indeed there's none die
fir for £0 high a work, as this, but only he.
l(j(eL t. The lingular fuitablcnefle of his perfon to this emi-
nent employment. To interpofe as a Mediator betwixt God and
men , was an employment above the capacity of men , Angels, or
any creature ; but J :fus Chrift in refpec> of the dignity of hisper-
, fon, was every way fuited for this work. Which you may take in
thefe four particulars.
1 . That he was truly God , equal with the Father , of the fame
nature and fubftance ; not only ouci**^-, butopaaw^-, of the
like nature , but of the fame nature , as is excellently cleared by
that famous Champion for the Deity of Chrift againft the Arrt-
ans , i/fih >ana fins . Col. 2. 9. In him dwellcth the f nine ft of the
tfonT&vn t God-head bodily ; 'tis not the fulneffe of theDi ■ inity, but of the
^^^g^_- Deiryi thereby intimating an identity of o.Te nee wkh God the
™?-nontivhi- F*ther4 and holy Ghoft. Though the Divine effe nee be after a
wis fed delta- feve;al manner in thefeveral Perfons of rhe blefied Trinity; in
tis.D.Fridewx, the Father teytwH-nsf without receiving it from any other; in the
fafc.p. 76. gon ^ an eternal generation ; and in the holy Ghoft by procee-
ding: yet 'tis the fame effence of Cod, that is in all three per-
T)knS)ni:>gm. ^ons . becaufe fuch ls the infini:e Simplicity of thtseflence , that
lX^Vis plain 1Z cannot be divided or parcelled. Thus Chrift ( not to fpeak a-
mans fenfes ny thing concerning the other perfon-) is (liledfo th'SonofGod,
exereird.p.Si. as one equal wirh the Father ; for upon this it is that the Jews
grourd their charge of blafphemy againft him > that he faid God
was his Father , niAlngbtmUU etpidlmih Gody Joh. 5. 18. The
force of their reafon lies in this ; the natural Son of God is truly
God, and equal with God ; as the natural fon of man is man , e-
Ltf'rAp o? ^ua*' anc^ rfthz hzn e fubftance with his father. Angels and men
, '93' aretheSonsof God by Adoption, but Chrift is the natural Son
of God , the only Son of God , and therefore truly God. land
my Fath.r are one , Joh. iq. 30. he thought it no robbery to be e-
q-ittlwith God, Phil. 2. 6. For rhe further confirmation of this,
take thefe Arguments.
t. He whom Scripture honours with ail ihofe Names which
are peculiar unco God > mud needs be God. That Chrift hath
thefe Names afcribed to him, appeares from thefe inftances. He
is not only ftiied God , the H'ord wot God , Joh. 1 . 1 . but God
with
Serin, i 3 defer ibtdinhh Perfon.Kitnres^and Offices. 16/
with fuch adcuional difcrimi nations , as neither Magnates (who
becaufe they are Gods Deputes and Vicegerents h^re on earth , pfaj,8, ^
are fometimes called Gods ) nor any creature is capable of. The
orratGody Tjt.l.ij. The true 6 W, I Joh. 5.20. The mighty
Ged> Ifa. 9. 6. Over<r.Uy God b/eped for ever, Rom. 9. ^. 1 he
Lordof ghry, 1 Cor. 2. 8. The Lord from he az>en , 1 Cor. 1^.4$.
Vea, thai great Name Jehovah che Lord (o-r Jehovah) our ri-hce-
oufneffe, Jer.21.6.
2. He in whom are thofe high and eminent perfections, thofe
glorious attributes, of which no oeature is capable, mult nee ds
be more chan a creature , and confequently God.
1. He that is Omnipotent, whofe power is boundlefle and un-
limited , muft needs be God. The higheft power of creatures hath
its non ultra, Thus far may it .0, but no further; but Chrift is
faid to be ^Almighty, Rev. I . 8. Th? Lord God Omnipotent,
Rev. 1 9. 6,
2. HethatisOmnifcient, that fearcherh hearts , that hatha
window into every mans breaft , that can look into all the rooms
and corners of our fouls , that san fee through all thofe Veils and
coverings, which no creatuFe-eye can p;erce , muft needs be
G od; and thefe are the excellencies afcribed to Chrift. Hj need-
ed not thatany fkouldteslifieof man, becaufe he k?ie& what was in
man, Joh. 2.2$. I am he which fearcheth the heart and reines,
Rev. 2.23. He knew their thoughts , Luke tf. 8. fo CMark^ 2. 8.
Joh. i2.io,&c.
3. Hethat fills heaven and earih , and all places with his pre-
fence, mud needs be God ; and thus was Chrift in heaven,
while he was on earth. The Son of man which is in heaven, Joh.
;. 13. That where I arn^ Joh. 14. 3. Chrift as God, was then in
heaven, when as man, he was on earth. So as God he is ftill on
earth , though as man he fits at the right hand of God in hea-
ven. I will be with you to the end of the world , CM at-
thew 28.20.
4. He that is immutable and eternal, mr.ft needs be God. The
heavens are the worh^ of thy hands ; rhey lhall periih ,t ut r.hou fhalt
endure, &c. but thou art the fame, and thy years ft.all have no
end, Pfal. 101.25,26,27. fo is Chrift thefts Lifting Father, Ifa.
9. 6. The ftms yefttrdy, to dfy,andfor wer7 Heb.i 3.8.
Mm: ^.He ■
a68 1 he Mediator of the Covenant, Serm.13
5. He that huh life itv himfelf , and is the fountain of life to
o:hers , mull needs be God; and thus is Chrift the Trine? of
life to others , A els 3. 15. and hath life in him f elf e ,
J oh. 5.2^5. . *
1. Hexo whom thofe works of infiniteneiTe are afcribed , to
which no leffe a power is fufficient than that of Omnipotency , he
-muft needs be more than a creature. He that kid the foundati-
on of the earth , that by a word commanded all things out of no-
thing, that preferves them from mouldring , and finking into
their rirft nothing again- that could pardon fin, deftroy him that
Mark 1.7,7,8, had-power of death , fubdue principalities and powers,* Redeem
9,10, &c. his Church, carry his people triumphing into heaven; he mull
HcUi.14. needs be God. And all thefe works of infinitene(Te are afcribed
to Chrift ; the work of Creation, wit horn him was nothing made
of all that was made , Joh. 1. 3. Of confervation, Upholding all
things by the Word of his pomr ^ Heb.i.?. of redemption, which
he ^..r chafed with his blood , A£ls 20.28.
4. He whom Angels adore, before whom the higheft andbeft
of creatures fall down, giving that worihip which is peculiarly
due to God , mud needs be more than a creature ; and thus it is
to Chrift. Let all the ty4ngels«f God worjhlp him, Heb. 1.6. fo
Mat. 2.1 1.
I might adde the equality of Chrift in all thofe folemn bene di-
ctions and praifes u^on Record in the New Teftament ;
all which argue ftrongly , that he muft needs be truly
Corl.
2. As he is truly God, fo is he compleat and perfect man;;
having nor r.nly an humane body , but a rational foul ; and in all
things was tiki to ns, fin only excepted.
1 hit he had a real, nor animiginary body, appeares from the
.whole ftory of the Gofpel. He that was conceived, born, cir-
^^ *vLo£ ^ cumcifed, washungred, athirft, fwet drops of blood , was cru-
V^HntMhlL^^^ he that went from place to place , and had all thofe fin-
mojh.chg, l. leiTe affections , which are proper unto bodies : had a true and
2. deal body ; ::,\A fuch was the body of Chrift.
That he hid an human: foul , U clear alfo from the ftory of
the Gofpel. He that grew in wifdome and knowledge, as 'tis
(aid of Chrift, Lakei. 80. Ltlk$ 2. 40. he whofe knowledge
was bounded and limited, as was alfo faid of Chrift. Of that
day,
Serm.i3« defcribed in h^PerfonyNatHres^and Offices. 269
day , and that hotrre kn^^sth n) mun y no K0- the Angels , neither Propter en loturn
th? Sonne of man , but the Father, Mark I 5. 32. As God he knew Eminem fine ^
all things; as man, his knowledge was bur the knowledge of ^"'fMuS'**
creature, and therefore finite- all which argue he had a humane ^onnlblXmo^
foul, as well as body K and was compleat man. Thz 1 peccatonm *
whole Nature of man was corrupted , deftroyed , 2JtiipeR9j*M#,
therefore 'twas needful Chdil iliould take upon hini/*L1guft-
whole man , that the- whole might be repaired aid laved. *'?* '*!" h.9'
. , , inin:m uiabo-
Ihs decipiendo percsfjityta Dem tot am fufcpienJo falvavit. Fulgent,
-3. He is God and man in one perfon. He had two Natures,
but was but one perfon .• r here was a twofold fubftance, divine
and humane ; but not a twofold fubnftenqe ; for the perfonal be-
ing which the Son of God had before all worlds, fuffered not Hoc{sr Ecrit/l
the fubftancetobeperfon.il which he took, although together P°l-Pag-*93>
with the Nature which he had, the Nature which he took con-
tinue for ever ; thus both Natures make but one Chrift. He
was the Son of God , and the Son of man, yet nor two Sons ,
butoneperfon. He was born of God, and born of a Virgin, Lyf0fd-P- 100,
hut 'tis in refpecT of his different Natures. Thus was Chrift !>*-
vids Son, and "Davids Lord ; tJMartes Son, and Maries Savi-
our and Maker too. '
By the right underfhndjngof this; we may be very much hel-
ped in reconciling thofe feeming contradictions , which fre-
quently occurre in Scripture concerning Chrtft. He is faidtobe
born of a woman , and yet to be without beginning of dayes : Z inch. in Ephef.
himielffayes h:.s Father is greater than he , and yet he is faid to? 35-
be equal With the Father. All which may be Cleared by this. Hs
was but one perfon ; and therefore as h man, who confute of
foul and. bedy , theaftionsof each part are afcrib:d to the per-
fv/i : the man is [?.id to under/tend ; 'tis not his body , but foul
that undeift.m-'S ; yet this is afcribed to the perfon, though it be . . ,
Ixxthe formal act of one part : fo in regard of this hypoilaticaj y'qr tkloU
union of two Natures in 0:1: perfon , the acts of each Nature
areafcribed to ihe perfon. ' Thus 'tis faid the Jews c'ncifitd the
Lordnf glory j 1 Cor. 2.8c i.e.thtj crucified that perfon who
was the Lord of gtory . Atts 20. 2 S. C od is faid 1 0 pi rrch a ie bi i
Church by his blood; as God he could not lined his blood , but!
'twas that perfon who was God. Thus is Chrift faid to be in bea-
vvhen he was on earth ; i,t, as God, he was in heaven.
Mm 3 And
Q-0 The Mediator of the Covenant^ Scrm. 1 3,
And to what is proper to each nature, by reafon of the hypoftatical
union,is afcribed to the whole perfon.
4. This union of two natures in one perfon, is without con-
fufion or tranfmutation ; the natures remaining diftinft, and the
properties and operations of both natures diftin£t> notwithstanding
this union* Some things are proper to the Godhead,of which the
Manhood isuncapable ; and fome things proper to the Manhood,
of which the Godhead is uncapable : We cannot fay the Godhead
wasathirft, weary, dyed; neither can we fay the Manhood was
the Fountain of all being, the Creator and Preferver of all
things ^ or that it is ubiquitary or omniprefent , though we may
fay all of the fame perfon. Tis obferved by learned Writers ,
Hooker Eccief. thac tne dividing of the perfon which is but one, and the con-
VoLP' z99\ founding of the natures which are two, hath occasioned thofe
grand Errors in this Article of faith, by which the peace of the
Church kath been fo much difturbed. Andfutably to thefe foure
heads that have been fpoken to , there have arifen foure fevera!"
herefies.
1. The *s4rrUnS) denying the Deity of Chrift>againft whom the
Council of Nice Determined that he was VU»0& Qfo, truly
Hooker ibid. God.
AawS^V 0«^ , 2. The Apllwarims, who maimed and misinterpreted his
Ttkeick&vfya- humane nature , againft whom the Council of Constant^
**©"• nofU Determined that he was compleat and perfect Man.
3. The Neftcrians , who divided Chrift into two perfons,
*ASidLP%Tus becaufe of his two natures , againft whom the Council
of Efhefus Determined that he was God-man in one
perfon.
4. The £utichians\ who confounded thefe two natures
. , in one perfon, againft whom the Council of Chakedon Determi-
**V ' ned that he was God-man in one perfon without cpnfufion or
mutation cf natures.
But in the foure above-named heads enough hath been faid by
way of Antidote againft thofe dangerous miftakes. And all being
duly confidered, we cannot but fee great reafon why he fhou'dbe
called wonderful^ lfa. 9.6. Well might the Apoftle cry out by way
of admiration , Without controverfie great is the myfie-
ry of godlineffe , C/od wot manifefi in the fii(h9 1 Tim.
5-The
ScrmA^defcribedinbis Perfon JStaturej>a*d Offices. 271
5. The Angular fitneflfe of Chrilt for this work of
Mediation, arifes from his being God-man in two natures,
united in one perfon without Confufion or Tranfmuta-
tion.
1. Had he not been truly God, he had been too mean a perfon
for fo high an employment; it was God that had been offended, an
infinite Msj'efty that had been defpifed. The perfon therefore in-
terpofing muft have feme equality with him to whom he interpo-
fcs. Had the whole fociety of perfevering Angels inter-
pofed on mans behalf, it had been to little purpofe- oneChrift
was infinitely more than all, and that becaufe he was truly
God.
2. Hadhenotbeencompleatly man, he had been no way ca-
pable of performingthatiiidifpenfiblyneceffary condition, upon
which God was willing to be reconciled ; vU. The fatisfying of
that righteous fentence God had pronounced. Gen. 2. 1 7. In the
day than eateTt thereof , thou (halt furcly dye. That there-
fore he might be capable of dying, ( which as God he could not )
and that the juftice of God might be fatisfied in the famena>
ture by which it had been offended, 'twas neceffary he fhould be
man. t
2. Had he not been God and man in one perfon, the fufferings
of his humane nature could not have derived that infinite value ^}^!^\
from the Divine nature. We could not have called his blood the ^l^\n *
blood of God, fas 'tis called <Atts 20. 28.) it would have fag (fc^y*.
been no more than the blood of a creature, and confequently
as unavailable as the blood of Bulls, &c. Hebr. 9.1 2. Hcby\
10. 4.
4. Had he not been God-man without confufion of natures ;
his Deity might either have advanced his humanity, above the ca-
pacity of fuffering ; or his humanity might havedebafed his Deity
below the capability of meriting, which is no leffe than blafphemy
to imagine. And this is the firft reafon,'the fingular fitneflfe
of Chriii for this work ,• becaufe of the Dignity of his
perfon.
Reafoni. The fingular fttndie of Chrift for this employ-
ment in refpe& of the furablenefle of his Offices. There is a
threefold mifery upon all men, or a threefold bar to cofliaiuaion
with God,
1. The
xj % The Mediator of the Covenant , Serm. 1 3 \
r« a,
> i.The guilt of their fins which themfelves arc never able to ex-
piate , or fatisfie for.
2.The blir.dneffe of their minds, the cure whereof is too diffi-
cult for any creature Phvfician.
3. Thsir bondage and captivity to fin and Satan, which are ene-
mies tco ftrong for man to deal with. Sutably to thee three great
'neceffities, Jefus Chrift: is anointed of Cod to a threefold Office,
of a Prieft, a Prophet, a King ; the former of which Offices he
exercifes on our behalf to God, and the two hit, from God
to us.
1. The Prieftly Office of Ghriftisthe great, the only relief we
have againft the guilt of fin ; the work of the Priefthood confifted
under the Law,chiefly of thefetwo parts.
(1. Satisfaction for the fins of the people. Lcv.^,i69
^ I7,iS,iq,&c.
j2. L terceffion unto God on their behalf, Levlt.
I 16.12,13.
Both which were verified in Chrift: onr great high Prlejty Hebr.
4. 14. And hence it is that the Apoftle encourages us to come with
boldncfi unto the Throne of Grace , Hebr. 4. 16. What
was done by others Typically , was done by Chrift Re-
ally.
1 . His fatisfacVion in discharging thofe debts which his people
had run into with Divine juftice to the ucmoft farthing, and this
he did by offering up that one fingle facrifice which was infinitely
more worth than all thofe multitudes of facrifices offered up of
old, .and from which all former facrifices had their vertue and effi-
cacy. The Prieftsof old offered up creatures, but this high Prieft
offers up himfetf- they offered the blood of Bullocks,&c.f/^. 0#
1 :, 14. but Chrift the blood of God, Jttt 20. 28. They, offered
many facrifices, and Chrift but one,but fuch a one as infinitely ex-
ceeded all their many ; fuch a one as perfected for ever them that
are fan&ified, Hebr. 10. 14. One Sun is worth more than thou-"
fands of Stars, and one Jewel than millions of ordinary ftones;and
fo one Chrift is more effeftual than all Lebanon^ or the cattcl on a
thonfand hills.
i 2. Bis
Serin 13. described I ft his Perfou^Ntturef^nd Offices* 073
2. His inrerceilion ; this is the other part of his prieft-
ly Office; his fatisfa&ion , that was performed on earth ; his
lnterceilion is performed chiefly in heaven ; by the former he
purchafed pardon and Reconciliation, 2 Cor. 5. r0. compared
with Verfen. by the latter he applies the benefits he hath pur-
chafed; hisfufferings, though they were but while he wa^on
earth, yet the beneht of them extends toallages of the Chiirchi
both before and fince his paffion; and his lnterceilion is that
which fues out ^hefebleiTingsforhis people; and therefore that
great Apoftle joynes both together as the foundation of ail his
comfort, %j>m. 8. \%. Chrift hath died, wkoftiti makes Inter*
ceffion 5 and both thefe are fo full, fo fufficient a relief againft the
guilt of fin, that as we have no other, fo we need no o:her ;
as the Hi^h Prierts bore the names of the people before the
Lord, fodoes Jefus Cbrift the names of his Ele&; but the
high Priefts of Old , were at certain times only to appeare be- H^b 9 '*** .
fore the Lord, once ayeare toenter into the holy place; btttHtb.io. i*. '
Chrift our fpiritual High Prieft, is not only entered, but fat Awn Hcb \ uvj.
At the right hand of God, to negotiate conftantly on hi> Chur- l John 2.1.
ches behalf; He ever lives to make Inter ceffion , Heb. n. 25.
And befides the conftancy , confider theprevalency of his In-
tercession ; that God that regards the cry of Ravens, that will
not altogether neglect the humiliation of Ahab, that God that
is fo ready to anfwer and honour the prayers of his own peo-
ple , cannot but much more regard the prayers of his on-
ly Son , praying by his blood , and praying for nothing
more than what himfelf hath deferved and purchafed.
He that is fuch a great High Prieft , is excellently fit-
ted in refpeft of this Office , for the work of Media-
tion.
2. The Prophetical Officeof Chrift, is the great, the onlyDeut xj XJ
relief we have againft the blindneffe and ignorance of our job. i. 14,2^,
mindes. He is that great Prophet of his Church whom 4f.
Cftiofes fore- told , the" Jews- expected , and all men need- J°hotf.i4»
ed ; that Sun of Righteoufneffe , who by his glorious beams
difpeis thofe mifts of ignorance and errour , which darken
the mindes of men , and is therefore ftiled by. way of e-
minency , that light , John 1. 8. and the true light y
Joh. 1. 9.
Nn The
q 5 5 The Mediator of the Covenant^ Serm. i 3
The execution of this Prophetical Office, is partly by revea-
ling fo much of the Will of God as was neceffary to our falvati-
on, partly by making thofe revelations powerful and effe-
&ual.
1. In revealing the Will of God; for no man hath feen
Cjod at any time ; the only begotten Son , which is in the bo-
Jome of the Father , he hath declared him , Joth i . 1 8. The
manner of revealing the mind of God, hath been different in fe-
veral ages.
i. Sometimes making ufe of inftruments ; who were either
ordinary ; as under the Law, the Prierts whofe lips fhould pre-
f(rve knowledge] and under the Gofpel, Paftors and Tea-
Mri/"7' c^ers : ^r e^e extra<>r^nary 5 as Prophets under the Law;
E h 4 xx7i*i and AP°^IesJand Evangelifts, in the firft plantation of theGo-
2 . For fometime inftru£ting his Church immediately in his own
perfon, Heb. 1.1,2.
2. In enlightening effectually the fouls of his people : in
caufing the blinde* to fee , and making them who were once dark-
vejfe, to be light in the Lord, Eph. 5. 2. Thus he inftru&s
by his Word, and by his Spirit, 1 Pet. 1. 12. and by
that Soveraignty he hath over the hearts of men , o-
pens their hearts to receive his counfels. He that can thus
(peak , nor only to the eare , but to the heart , is alfo in
this Office , excellently fitted for the work of Media-
tion.
3. The Kingly Office of Chrift, is the great, the only re-
lief we have againft our bondage to fin and Satan. He to
Mat.28. 18. yvhom all power is given in heaven , and in earth , Mat. 28.
Ephj.ao.ii^ lg> He ^ hom God hath ra-fecj frorn the dead ^ and fec at his
Htb.2.8. '■■ own right hand in heavenly places, far above all principali-
Phil.z^io> ty and power , and might , and dominion, and every name
11. that is named, not only in this world , but alfo in that
jCor.i?.i7> which is to come ; and hath put all things under his £eer,
Ifa 61 u **' anc* &ave ^m to ^ c^e ^ea<^ over a^ tnuiDS t0 rnc Church:
It is he that re/tores liberty to the cartives , and opens the
Prifon doors to them that are lomd. This great Office
tef a King , he executes chiefly in thefe Royd acls.
1. In
Serm. 13. described in bk Perfon^NatHres^and Offices . 25^
49. 10.
1. Ingathering to himfelf a people our of ail kindred? , Gm
Nations and tongues; andin making them a willing people in jfae"
thedayof his power, Pfal.no*!, i Gor.fi; i*.
2. In governing that people by Laws, Officers, and Cenfures iCor.j 4,y.
ofhis own ordaining, Ifalah 33.22. Ephcf.4.11, 12. cJ^/\ x P«yr.j, %.
18.17,18. Eph.4.^ xjl
3. In bringing ail his elect into a ft ate of faving grace, and ' 1C '* *y
preferving that grace alive in their foules , which himfelf hath
wrought, though it be as a fpark of fire in an Ocean of wa-
ter , in carrying it on to perfection , and crowning in wi:h
glory.
4. In retraining, over-ruling , and at laft deftroying ail his
and his Churches enemies , Tfalme no. 1. thofe who will
not fubmit to the Scepter of his grace, he rules with his fro*
tody and will at laft dajh them in pieces like a Potters Fejfel^
Pfal. 2.9.
And thus is Chrift not only in refpect of the dignity of his
perfon , but the fuitablenefle of his Offices , the only fit Me-
diator between God and man.
The doctrinal part of this Scripture being thus cleared, take
one word by way of application.
Uft. This may informe us of the unfpeakable folly and mi-
fery of all fuch as defpife this Mediator ; there is but one Me- «$£
diator , but one way of Reconciliation unto God , but one
way of having fin pardoned , our natures cleanfed , the fa-
vour of God reftored f our loft condition recovered , and that
is through the Mediation of Chrift ; and fhall it b- faid of
any of us ? as Chrift himfelf fpeaks of thofe foolifhly ob-
ftinate JewSy they would not come unto him , that they might
have life , Joh. 5.40. There is in Chrift the life of Juftifica- c0i .
tion , to free us from that eternal death the Law fentences us
unto; the life offanctification to free us from that fpiritual death
we are under by nature ; there is in him a fufficient relief againft
whatever is difcouragingjand flaall we be fo little our own friends,
fo falfe to our own concernments, as to reject his profered help,
no'wichftanding we do fo highly need it ?
1. In rejecting this Mediator , you fin againft the higheftand
greateit mercy that ever was vouchfafed to creatures; 'tis men-
tioned as an aftoniftiingactoflove in God, that he fhould [q
N n 2 love
a; 6 The Mediator of the Covenant , Serm. 1 3
tivckt vpoil.iy as to give his only begotten Son, &c. Job. 3. I 5.
TohlZ'*'7) 8 *"°^ beyond all comparifon , fo] beyond all expreffion ; and oh
compared with what an amazing coidefcention was it in Chrift , who though
Rom. 5. 8. \iZt\yughtit %o robbery to be equal with ^<rdy was yet pleafed to
make himfeif of no reputation , and togk upon him the forme of a
{crviifit , became obed'rnt unto death , even the death of the crofi ;
and all this as our Mediator f there is not any mercy we enjoy , but
'tis the fruit of this mercy.
2. You hereby reade your condition, the fame with Pagans;
Eph.z.ii iheemphafisof whofe mifery, confifts in this, that they arc
without Chrift , and therefore without hope. Nay , the fame
with Devils, v\ ho have no Mediator interpofing on their behalf
to God; but as they finn'd with a Tempter, fo they perifh
without a Saviour ; this is their mifery , and {hall this be any of
our choice ?
3. Your condition is hereby rendred in this refpecl worfe
than theirs , in that you defpife that mercy which they were
never profered.
The danger of this fin, you may find awakeningly fet down
by the Apoftle , Hebrews 2. 3. Hebr. 10.28) 29, 30. He-
brews 12. 25.
Vfe. Beperfwaded then to make ufe of Chrift in all' his
Offices , in whom you have an univerfal antidote againft all dis-
couragements.
ay Are your confidences alarum'd with the thunder of Scri-
4* pture-threats, and curfes of the Law, fly to that blood of firing
ling , the voice whereof is much louder than the cry of your
flMUS.
Are you ftung with the fenfe of your corruptions , look up
john3.i4, to chrift as your Brace* Serpent, that he may cure thefe wounds
and deliver you from death.
Are you difcouraged from prayer, becaufe your prayers
1 John 1. 1. h:ve hitherto been fo finfulty defective ? confider the In-
#eb.4.i4> 16. cerceffion of Chrirt, and take encouragement from thence.
Are youatfli&ed with your o.vn unteachableneffe ? look up
to him as the great prophet fent of God, and beg of him the
inward and effectual teachings of his Spirit, that he would fpeafc
as powerfully in his Word to your dead hearts , as he once fpoke
Ufa i*43' SocfeadL**™*.
* Ar&
Serm.i 3. described in bis Ferfonflatttres^and Offices, zjj
Are you difquieted with doubcs and feares, in refpeft of your c j
own perfeyerance ? though temptations are boyfterous , and -
corruptions violent , look up to him who fits at the right hand,
till all his enemies become his foot-ftoole , that he would flreng-
then you.
Are you full of feares becaufe of Ziony the affli£tions,dan°ers, p0j.1IOiIl
enemies of the Church? remember heis the Head over all things Colii.u'.
to the Church.
In a word, whatever your afflictions or troubles are, the
Mediation of Chrift is a fufficient relief; and therefore fit
not down dejectedly mouring, like Hagar weeping at the foun- Gcn.2i.19.
tainefide.
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O F
GHRI8TS
Humiliation.
Philip. 2.8.
H$ humbled himfetfy and became obedient unto
death j even the death of the Croffe.
His Chapter begins with one of the moft pathetical
and powerfully preffed Exhortations that we meet
with in the whole Scripture : The Apoftle is in one
of his high ftreins and raptures of Rhetorick, con-
juring the Philifians (as it were) by all that
they accounted dear and precious, unto brotherly
unity and amity, and to this end,to humility of minde, and a mu-
tual condefcenfion. He that will lift up, and embrace another
»ifi MexionethztisMtth9 muft himfelf ftoop down ; and becaufe men are
Jul. Nicrcm. rather drawn by example, than driven by precept, he propounds
to them a pattern beyond all parallel : Let this minde be in yox
which was alfo in thrift Jefas ; who being in the form of God,
thought
tern fufatut
Scrm. 1 4. OfChrifts Humiliation. 259
thought it not robbery ts be equal with Gody but made himfelf
of no repHtatiox,$cc. As if he had faid, Jefus Chrift was as high as
the higheft , coequal with God , it was his right to fhnd upon
even ground with his Father,and without any wrong to him might
have pleadedhis Peerage, and yet he ftrangely humbled, and a-
bafed himfelf ; here is your Copy. How lowly Should Chriftians
be ? feeing humanity , the form of a fervant, nay, death it fc!f
were not accounted too low for their Lord; Chrift himfelf hath
juftfuch another Argument ; John 13. 14. If I your Lord and
Mafer have wafhed your feety ye ought alfo to wafh «ne another s
feet. Let no Chriftian ftand upon his pantofles , feeing Chrift
humbled himfelf ', and became obedient to death , the death of the
Croffe.
In which words we have ,
Ci. Specified, death.
i.The depth of Chrifts humiliation;^ 2. Aggravated, even the
C death of the Crofs.
2. The Manner of his humiliation, where we may notethefe
two remarkable circumftances.
1. His voluntarineffe, he humbled himfelf.
2. His obedience, he became obedient unto death.
The Scripture hath obferved to us thefe three Special fteps of
Chrifts humiliation.
1. Heftoop'tdowntobecomeaman.
2. He condefcended to put his neck under the yoke of the
Law.
3. He appeared in the likeneffe of fmful fiefh.
I. He ftoop'tdown to become a man^ he left 'he warme bo-
fome of his Father, and took himfelf lodging* in the womb ofa '
Virgin ; he ftrip't himfelf of hisRobe;of < lory,to put o_i the
courie home-fpqn, and thread-bare tatters of a fraile humanity;,
andhethu thought it no robbery, t? b? <.q*al with God , fu knit-
ted to an eftate lower than fome of his own creatures ; this is the
flrft RidcUio the Apoftfesgre 9 yfteryof goulindfe \ God was
manifefi in the ftejh. Andfure, that the mod mac;nifc:nt Mo- lT/m* 3- *&
rarch in the world {hould become a Toad, that the whole Hod of
Angels fhould be degraded into worms ; that this goodly frame of
the
01
s3 0 0/ Cfcr//^ Humiliation. Serm.14.
the Creation fhould be unpinned and annihilated, qt crowded in-
to the narrow compafle of one fmgle arome, is infinitely a lefie
wonder, than for Cod to become a man ; hid Chritf been made
an Angel, it had been infinitely below himfelf, and yet then he
hadremain'dafpirit, and ftayedfomethin^ nearer home; but he
doathed his Divinity with a body s the Word was made fie,h ; he
z&vrfo two- ma(jLt himfelf of no refutation , and wm made in the likenefi of
men^ Ver. 6. He emptied himfelf of his crzdh ; to become a
man was fo much beneath him, that upon the matter k undid him
in point of reputation. Thep,reate(t ftep of Chritts humiliation,
was his Incarnation ; for that being man he fhould dye, is nothing
fo aft onifhing a wonder, and inconceivable, as that being God he
fbouldbe made a man.
2, He condefcended to put his neck, u*der the yoke of the
Law, Gcd ( faith the Apoftle ) fent forth his fon made of a,
Gal." 4. 4. woman \ and though that be very much, yet there is more added*
made under the Law. Though every man that is born of a wo-
man, every mothers childe among us,be neceffarily fubje& to a
Law, and it is no condefcention,its no whit below thegreatett
Prince on earth that gives Laws to many thoufands- yet this was
a vety great fubmiflioa in Chrilt. Adam while he continued in
a ftateof integrity and perfection, was then under a Law, and did
nor yield or abate any thing of his right by it ; the bleifed and glo-
rious Angels continue under an obligation to obedience, and they
do not by this lofe any of their birth-right for a creature ; as a
<:reature,is indifpenfably fub;e&ed to the Law. of its Maker, by
vertue of its creatureftip and dependance •, and lliould any one of
them attempt a difobligation, it were an eflay toward a prodigious
and preternatural Antinomianifme. But the Son of God, the
Eternal and Independent Law-maker did admirably abafe himfelf,
to come under the obediential obfervance, and poyfonous maledi-
ction of that Law, upon which there was only the print of his own
authoririty ; for though the humane nature aDftraAly considered, is
as a creature bound to the obfervance of a Law, yet being in con-
junction with the fecond perfon in the Trinity, and aflumed into
the personality of the Son of God, it was exempted from obedi-
ence, and indemnified as to curie and penalty. Chrift fubmitred
to the Ceremonial Law in his circumcifion, put his neck under
the yoke of the moral Law, to fulfill the preceptive part by his
perfect
Serm. 1 4. QfCbrtjU Humiliation. x%
Perfect obedience, and facisfie the makdictive part by his com-
Plea: fufferings; alt which fubje&ion v\as noc a debt that God
could have challenged of him, but a pure voluntary fubfeription;
The Law is not made in fomefenfe for a righteous man, baC it i Tim i *
is not made in any fenfefor the glorious God.
3. Andwhichisaftep beneath both thefe ; he appeared as a
fitful W4», or in the likenefi of fitful flefh ; fubjection to the ^om g ,
Law made him very low, but the fimilitude of fin, which is the
violation of the Law was afar greater abafemejnt. Chrifts appea-
ring in the likeneffe of finful flefh, muftnotbe underftood as
though his flefii were only a likeneffe and appearance, or he had^tt/ ~ ;/^
only an aerial, and phantafticai bodyi as fome of oldabiurdly fan- dim urnis
cied and affirmed; he had true real flefh, though but the fimili- q*a{i caro m
tude andrefemblance of finful flefli ; the word likeneffe relates #* €^9 fed
not to flefh,but lin;not flefh in iikenefs,but fin in likenefs; a being '*. jW**«?
under'a Law implies nothing of fin ; it was the cafe of Adam^nd JSIirJ* en« -
the Angels,and both without fin, or any thing that look't like fin; fedpeccati carl
but our bleffedLord condefcended not only to fubje&ion,but to the no* etat. Aug.
print and appearances of tranfgreffion. He frail appear (faith the A- Heb.j.uk.
poftle) the fecovd time without fin unto falvat /^.Intimating, that
the firft time he appeared with fin upon him^ when he returns in
glory, he fhall have no dints of fin upon him- the fmell or finge-
mg of it (hall not be upon his garments ; but his firft entrance
was with many of thofe prints and marks that fin ( where ever it
is ) ufes to leave behinde it. Sin was neither inherent in him, nor
committed by him ^ but imputed to bim. Sin never defiled him,
but it defaced him ; he had nothing oi its impurity, but much of
its penalty ; he was not tainted with that plague, but he was plea-
fed to take upon him the tokens. In the fame Chapter the Pro-
phet tells us, He had don; no violence , neither was any deceit jr
in his mouth, and he was numbred with Tratfgreffors. He trode ' '"'^5 3
not one fiep awry in fin, but many of the footfteps of fin appeared
upon htm ; toinfianceina few.
1. T over: y : he came in a low and mean condition, and thats
the very likeneffe of fin, the great bankrupt rhat brought all to
be^ery. Though he was rich, yet for our fakes he b cam: poor, -l Cor.j 9
Wne# he rode co Jerufalcm, it was no: in fiate , in a gilded
"Coach, with (w ho rfes ; or mounted like a Lord Mayor with em-
boffed trappings j but as one might rather fay, like a Beggar that
O o is
28 2 Of thrifts tiumiUaitofK berm . i 4
Match 1 1 . * . is Tent with a Paife from one Town to another ; Sitting up™ an-
Ajfe, and a Colt, the fodi cf an Alje. JheFoxiS have holcs>
Matth.3.20. a/td thff h-irds 0f de Are havg Kg^ ^ fke Sot Qf mafl had
not where to lay hps head. Hewasatfuch a very low ebb as to
world; iiches,that once he,andone of his Aportles,could not both
r*MevieLa $' ot~ l^£rn ma^e a pur fe for half a crown to pay their tax without
6d. the workmg of a Miracle.
2. Another likeneiTe of fin was forrow : He was amtu of far-
lfa,Vj.j. rows, and acquainted wi>h griefs \ as Antichriilis called a man
1 Theff. i. 3. of fin, his very make and comucution is fin, fo was Chrifta man of
forrows, arid as it were made up of them, they were in a manner
his complexion. We read oft of his weeping, but ic is not obfer-
ved that ever there was a fmile upon his face. Now (in and for-
row are fo near of kin, that the Hebrew language comprifeth both
fW in one word ; they are as like as mother and daughter,and both cal-
led by the fame name.
3. A third liken efle of fin was (h^me anl reproach: Sin was
the inlet of {name ; when our firlt Parents had tinned, their eyes
Gen.3.7. were opened, and they knew that they were n*k>ed, andfewtdfig-
Chap. j. ulc. leaves toge her, Why they were raked before, and were not ig-
norant of it, bur then k was no ihame to them ; fin gave them
a fight of their nakedneffe, foas they never faw it before : This
fimilitude of fin was upon Chrift, wnenhewas called Glutton >
Wine-bibber, Conurer, Blafpbemer, Divel, and what not,
that might caufe and increafe contempt J He hid ( as it were)
onr faces join him, (faith the Prorbet) he was d(f};fedy and
Ifiu $f. it we esteemed h'm mt •, how vile andtoikeniptfble is that perfon,
upon whom we turn the back in fcorn ? to whom we will roc
vcuch life fo much as a look, or rhe giance of, an eye! / a-n a
reproach of men, ( faith the Pi a l.n ill in the perfon of Chrift ) and
V&UW' deff fed of the pop'e
4. A' omer farnillQwe of fin , was the w-.tbdrawment cf his
Taih.r, and cloud i u the Ji h of his counte ance. His fathers
fo 'faking h.itn»v\ hereof be makes that h avy hearc- breaking corn.-
Matthi7.^. PlaV*i M] <jod, my God, why hi thou fi<rf*ken mo} The
frown of his Father, and brov-hjathg of hi- difpleafufe, was
the very likmeffe of fin ; for from that noyfome v*poui only ari-
fesa ihai toover-cafi rhe li.,hc of his con uena^ce. Nothing
but :hac builds up a partition wall be wixt him and us. T^nr im-
quities
S'erm. 1 4. OfChriJls Humiliation. s8 3
AH ties bavi ei iH '. betwixt yo:4 and your God, and yoir fins
toave hid his f )9»* We hid our face fromCh.ii, and I{"M9 lm
in that there was rep roach* but alas,this was nothing in comp>
riibnja Prince need no: trouble himfeif thai he hith not the fmife
of his Groom: What if all creatures in heaven and earth had
hid their faces from Chrill, he could well have b >rn up under i: ;
but the hiding of his Fathers face even broke hislieart,as a burden
intolerable.
5. AndlauMy, Chriit fubmitted to death, and that's another
jikeneffeof fin. Sin entrei into the world, and death by Jin; m' **12"
ihey came together as it were, hand in hand -, this was the penal'y
infilled upon fin, In the day thou M*fi then fh'thfrfiy dye. G,n
Now iii this refpec* Chri[tabafed himfeif to look like a (inner -,
Humbled himself, and became obedient to death, the death of the
Crop.
In the further Amplification of this, I fhall endeavour to fliew
three things.
1. What kinde of death Chrift humbled himfclfe
unto.
a. In what manner Chrill underwent that death.
3. Upon what grounds Chrilt thus humbled himfeif c»
death.
1. What kinde of death Chrift humbled himfeif unto; and
this I cannot omit, the Apoftie having added fuch a remarkable
Emphafis by way of reduplication ; Death , even the death of the
Croft. It was not only a violent death, and there's much in that,
that he dyed no: a natural, but a violent death : Nor indeed could
he, both becaufe 'mere was no fin in him to be the in-let of a natu-
ral death, nor would :hathavebeenfatisfa£ory for the fin of ci-
thers. It was not only (I fay) a violent death ; but fuch a vio-
lent death, as had in it a more than ordinary violence,
a death by crucifying , which hath thefe three imbittering
fi. Pain.
Circumftances.^2. Shame.
/ 3. Curfe.
1. Palm The eafieft death is painful; a death-bed, though a
down-bed, is for the moft part a little eafe. Oh my gowty fezt,
O 0 2 faith
28 4 Of Chrifis Humiliation. Serm. 1 4.
faith Afa\ O my cold benum'd body, faith David! O my le-
prous skin, faith lU&lah ! O my pained aking head cryes the fon
of the Sh/tnamke \ but in the death of Chrift there was the pain
of many deaths put together; in the very dawning of the Gofpei,
the very firft time we finde the death of Chrift mentioned, it is
Qea.t.ic fee out by bruiling ; It fha!l foxifc the head ', and thou {bait brut fe
his hcel)Viz, hs humane nature, that which could be bruifed;
It f leafed the Lord to bmife himy he hath fat him to grief;
^'^31 bruifed him as with a Peftel in a Mortar; hence was it he prayed fo
Match, if, Z9- earneftiy that the Cup might paffe \ it was fo full of worme-wood
and gall, and the pain Co violent which he was to encounter, that
he fcrewed up his requeft to the higheft pin, if it be foffible ; wife
andrefolute men do not ufe to complain of a little; they will not
cry oh at a flea-bite, or the burning of a finger; and fome of
the Martyrs have born up with fuch Chriftian courage, and gallan-
try in death, that being on the Rack they would not be loofed; hey
Hbbeii'??. were tortured, not accepting deliverance y ( faith the Apoftle ) the
incomes and fupports of Divine Grace, made an abatement of
their pains;oh but what fhall we fay ©f the bitterneffe of that death,
where the Author of all their ftrength, God and man bewrayes
paffions ? how much dregs was there in that Cup which Chrift was
fo loth to drink of?
Three things madeChrifts death fo exceeding painful.
1. The piercing his hands and feet , thofefinnews andfenfitive
piexZiam. ?mSt Cnri^s b5c,y was all over excellently well^ tempered, and
^qiiin. fo his fenfe admirably acute; but to be pierced and digg'd through
hands and feet, parts fo full of nerves and finnews, muft needs
-. aggravate and augment the fmart; They have pierced my hands
*' * and my feet, was the Prophetical complaint of thePfalmift, ful-
filled in Chrift.
2. Another thing thit addeth much to the pain of Chrifts death,
was the extenfion and difiortion »f his body ; the Crofle was a
rack to him, and he was ftretch't as upon the Tenters; for when
anypcrfonsweretobe crucified, the Croffe you muft underffand,
lay all along upon the ground till the party was nailed to it, and1
rtretch'toutathisfull length, and afterward erected; and to this
/ the Pfalmift had refpeft \n that fad complaint of his,/ may tell all
FftU*'1?' my benes; he was fo rack't/ that his bones were almoft ready to
ftartourof the skin.
3* The
Scrm. 14. Of Chrifis Humiliation* a 8 $
3. The death of Cbrift was more painful, by reafon of itsflo*-
utfe9 and gradual approach. ^ Chrift was from the third, to the Compare Mar-:
ninth houre in dying ; from nine in the morning, till three in iMf.withj*
the afternoon , iixcompleat houres When bloody Ty-
rants would make any mans death more than ordinarily pain-
ful, they have deviled wayes to caufe a lingring death ; and when
news was once brought to one of them, that fuch a one was
deadiuddenly , hecryed out, Eva-ft, he hath made an efcape.
When death comes, the flower its pace, the heavier its tread;
the longer the Seige, the fiercer theftorme; but this is true of
Chrill, more than others; for when they are long in dying, they
ufually faint, and their fpirits abate, they are brought ftep by
ftep to deaths doore , and dead before death ■ bur with Chriftic
was ocherwife, he Hood all that while in perfect ftrength \ the
vigour and acuteneffe of his fenfes was no whit blunted , or
made leffe fenf»ble of paine. That is a notable Scripture, Marl^
1 5- 37> 3P» Je> m CY)e^ &**& a ljHd ^o'ce , and gave up the Ghosl;
and when the Centurion , which sloydovtr again ft him , fitw that
he [oeryedout, and gave up the Cjhoft , he jaid , Truly this
man was the Son of God ; a very ftrange inference , this man
dyes, and gives up the Ghoft, and therefore he is the Son of God.
The Argument one would think, were ftrong to the contrary ;
but here lies th: (trength of his reafon , Whenhefaw he focry-
ed out , and died , he faid he was the Son of God. He very welf
knew, that in other menftrength abated leifurely , their fpeech
grew low , and they ufed to rumble and falter , and rattle in the
throat ; but as for this man , he gave fuch a cry at the
laft gafp as he never heard , and thereupon infers, Truly he was
the Son of God.
2. Another bitter ingredient unto the death of Chrift was
(kame ; and this was much more than the former. There is no-
thing fo frurp and cutting, fo intolerable to an ingenuous and
noble fpiri: as flume. Tnepaineofan hundred deaths, is more
eafily undergone by fuch , than the reproach of one. Now in
this refpe&, the thieves fared much better than he did ; we read
of no irrilion , no infcription , no taunts, orfarcafmscaftupon
them; they had only paine to encounter- Ch rill both pain and
fcorne ; the fouldiefs, the Jews, the very thieves flouted him.
He endured the Crojfe, (faith the Apo(tle) and d-jpifed the Hcb.n.*>
(bame,
av>6 Of Chrifis humiliation. Serm.14.
frame. The Crofle was icfelfan ignominious death, the death
a ota {lave 1 no Freeman, or manoffafhion was ever put to ic ;
xt civcm Ko- ana co lnis day » we iay ot one lnat ls nans d j ^e dyes ^ a
Atim, fcelits dog; yea, but Chrilt did not only dye fuch an ignominious and
■e:bc;a:>Qii-d reproachful death as this, but he was fold ro it, and a goodly
ricam in cru* ^rtcc tfMt fa ## ynXjC/{ at -y the death it felt was fhameful , the
em 1 oiler r<QlQ. ^^ ot* a QiU,e anc[ chis yvasan aggravating circumltance of
1. 13. igaominv? tha: he was fold to k as a (lave; all the white he
was dying , he (tood naked upon the Croffe. Now nakedneiTe is
our Iname ; he was icorned and derided on all fides ,• they mockc
andfhak't the head at him; all his Offices were derided; his
Prieftly Office ; He faved others , himfelf he cannot fave ; his
Mar. %7. 41. prophecical Office , when they blindeihim, and bid himproph -
fie , whottwa4 that [mote him. His Kingly Office, when they
ptit a robe upon him , and in mockery faid , Hay e King of the
Jews. Thieves, and notorious Villains were crucified with him,
and he put in the midtt, as though he were worfe than both of
trum, and all their vilhinies, and mif-demeanours had con-
centred in him ; they fpit in his face , and that's a notable mark
of infamy , fuch an one as God allotted for the reproach of
DcudT.9. him that refufed to build up his Brothers houfe. And all this
was acted without the Gate-, they thought him not worthy ro
fuffcr within the \Valls of their Ciry, left forfooth, he might
t have polluted it. This the Apoilie cakes fpecial notice of ,- ft*
Jhs , that he might fanBifie the people with his own Blood , (uf-
fe?ed without the Gate ; which in the next verfe he explaines >
and calls his reproach ; • as under the Law , the Blafphemer
was by Gods appointment to be ftoned without the Camp ; and
Lew.24.14. among£ llg at tn-ls <ky ^ cne mo^ bafe ancj villainous Malefactors
are carted away to Tjbume , and not executed upon Tower hiU ,
that is honourable.
I. Theftingof ChriiAs death is yet behind , it was invenom'd
with a curfe ; though pain be bad, and iliame worfe , yet the
Dciit.xt.13. curfe isworfiof all. He that is hanged , fs accurfed of God.
That was (it is true ) a Ceremonial Curie , but it was typical,
and had fpecial relation to Ch rift, who was under a real, moral
curfe ; and fo it is applyed by the Apoftle , Christ hath JRedeem-
Gal.|.ijs cti uj fgm tfa CHrfe of the Lavf , being made, a cmfe (or ns ;
for It u written , Cur fed it every one that hangcth on a Tree.
And
Serm.14. OfChrifis Humiliation. 287
And here the Apoffle Teter puts a remarkable accent , fpeaking
of Chriftto thejewes, whom ye fhwy (faith he ) and hangd ^ftij.30.
ok a Tree-, intimating that bare Haying him, would not have
beenib much as hanging him on a tree; the Jews had many o-
ther waves of putting people to death, as iioning, Wrangling,
burning, beheading , but only crucifying had a curie annexed to
it. Ch rill was made fin for us, that wg, might meet with, and /Jj
intercept that wrath and curfe that was due to us , and breaking
out upon us. We read in the flory of his paffion, that when
Chriil was going to wreftle with that dreadful agony in the gar- .
den , he pajfed over the brook^ ledron. And if we confult the J0"11 l8,f#
Hiftoryof the Kings, wefhall finde that when any godly ones
amomfl them , as IL^cl^iahy zAfa Jofi*h> reformed and pur-
ged the City and Temple of Idolatry , they cad the abominable
ard curfed things into the brook Kidro*", Chriflwas in hisfuf- ^^l^'
ferings, to drinks of the brooks In the wayy to pafle over, and wade pf^.no^uU.'
through a River full of curfes.
2. In y\ hat manner Chrill underwent this death. It behooves
us to confider the manner of our performing duties to Chrifl,
for their acceptation ; and it will be worth the7 while for us to
ponder the manner of Chritfs fhedding his blood for us ; both for
ourconfolation and imitation.
Now as to the manner of his death, three circumftanc^s call
for our confideration.
■
^ Willingly.
He dyed^ Obediently..
C Humbly and Meekfy.
t. willingly ; he was a Volunteer in death ; and his offering
up himfelf in facrifice , was a free-will offering ; his Fathers de-
termination made it necefftryv and thus Chri ft ought to fufferr
and the Son vf wanrnxfi b^ lifted n\> ; b :t his Fa her5 preordi-
nation give rot his deuh.he tormality of a Sacrifice. In re-
gard otm.n it was violent^ 77 ey Jl<w him with wcl^d hands;
this make> it not the i icririce neither ; they were not the Prie/ls,
but the butchers of Ch id, 1 1 refpeel of himfeif it was volunta-
ry; that made the Sacrifice^. Then [aid /, Le I come- in the
Holme if the Book it u miv&* */ VKy I delight to do thy Will* p ^ fc
eh
sgg Of Chrifio Unmttiatiotu Serm, 14,
oh my God y yea, thy Law is within my heart. As if he had
faid , My very heart is ready for the (bedding of my heart-blood.
J™ ^)l*lf I I*) down my If, (faith Chriftj m man take th it from me ^
™n£w7n*-^tlUyitdorvnofmj[elf\ though the Jews took it away,
Q*Vj)b &m yet not againfthis Will; it was their murtherous will to have
att«; flrtw-raic, and his gracious Will to give it. 1 have power to lay down
vmK'Htuv©- u my life , and I have power to take it againe. As if he had faid,
-j^'u^^'wereic not my pleafure to part with it, with all the power
J fyT they could ma^c > ^y vvere never a^e t0 wre** 1C ouc °f my
hands.
Mat 2* When one of Chrifts followers ftruck off the High Priefts
fervants eare, Chriftgave him a check; Think, fi thou , faith
he) that I cannet noyoprayto my Father, and he (hatt prejently
give me more than twelve legions of&tfngeh. As if he had faid,
I need not fuch weapons , I could commiffion Twelve Legi-
ons of Angels to be of my life-guard : one were fufficient to do
the bufinefle ; as what a rout did one Angel once make in Sen-
nacherib* army? but I could put twelve legions into battel a r-
2 King. 1 9.3 ?. ray for rny refcue ^ were not I as ready to be crucified , as they
are tocrucifie me. And when the fouldiers came to breal^hls
John 1911- /^;, they forbore , because he was already dnad. Such was his
Suffixw jpiri- forwardneffe to die ? thathefaved them a labour. Nay, there
S^ butol1 hisParc> ftrong defiresto
ticirmficisof-tyZ' ^a^e a baptifm: to be baptised with, and how am I
fich.Tenul. srraitned till it be accompli fhed ?- his death was full of paine ,
Lukeix.fo. but his heart was fo fee upon it , that he was in a man-
ner pained , till he came to dye; and not to have dyed, had
been a death to him.
Ob/eft. But it will be objected, Chrift feared death , he
Hcb ?. 7. prayed againftit , and therefore his Will had a repugnancy a-
tUl6*39' gain/* it.
t/fiif&i This doth not oppofe , but rather teftifie and evi-
dence Chrifts willingnefietodyc; for he may be confideredas a
private perfon , of the fame natural affections, defirer, and
abhor rencies with other men ; and fo the bitter cup was juii*
ly feared, and declined; or in a piiblick relation, as Media-
tor, a merciful and faithful HighPrfeft, and fo he mod wil-
lir^fy fubmitted hifnfelf to it ; and this willingneffe of Chrifl ,
ratine officii, was fd much the greater , becaufe ratine
nature ,
Ser m 14 . Of Chrifls Humiliation* 0 £ 9
mrtvr* , he could not but have ftrong reluctancies a-
gainlt ir.
2. Chrift humbled himfelf to dzzih obediently. It was his will
to dye, and yet he dyed not of his o.vnwiil, but in obedience
to his Fathers. We have them both con; oyn:d , Hcb, 10.7.
Lo I come to do thy will, O God. And J oh. 10. 18. / lay down
my life of my [elf \ thu Commandment have I received f my Fa-
ther ; he became obed:ent unto death, ( faith th~ Text i) ,l\ re-
fpe<& of God, Chrifls deth wasjufiice and mercy; in refpe&
of man, it was murther and cruelty; in refpecl of hi.nfelf,
it was obedience and humility. To obey, is better, than [.-.ori-
fice. Chrifts obedience was 1 he bed of his Tacrine j; when
he prayed to his Father , that the cup might pafle > it
was with this Claufe of exception , Not as I will , bat at thm
wilt.
f, Chrift fubmitted himfeif to death humbly, and meekly ;
he was opprejfed, and afflicted , yet opened he not his month ;
not that he fpake nothing at all, hut he was fiient as to mur-
muringsand revilings; that was the work of his perfecutors;
not a word pafledfrom him that might argue pafRoJi , or impa-
tience , as from one of the Thieves that were crucified with
him; he wot brought as a Lamb to the [laughter ; he was not
enraged , or exafperated , with all the injuttice, cruelty , and
oppreflionof his enemies; not one word in heat of blood, co
them whofe errand was to £hed his blood. Friend ( faich he ) to , ,
Judas, betrayefl thoa the Son of man with a kiffe ? What meek- ^Jj1 *****
nefle was here ? though I confeffe there was a tart rebuke in that ^z^J^Mml
kinde compilation , and Cbrift calling him friend, fmartly &, CbryC
checkt him for his unfriendly carriage. When one of his Difci-
phs cut off CMakhu* his eare , Put up thy fyord , ( faith he)
Wee'le have none of that club law ; he touches his eare, and
healesit. wh:nhe was reviled , he reviled not again ; wlcn he \ pcc. 2. a»
[ujfcrsdy he threatened not : his enemies (hot their arti rs, vtn Pfal.^4.3.
bittr words \ but they reco) led not upon them. Nay, be retur-
ned not only no ill words, but gave prayers in exchange for
their taur.es and revilings; F ather forgivt them, for they l&ow' .
;:cty\hrt they do. It had been meeknede to have gone through
his futfc ings without murmtrrirg ; but it was an high and hero-
icai ait of meekneffe indeed , to poure out prayers for them ,
Pp that
gpo Of Chrijls Humiliation* Serm. \^.
that were fuch bufie inftruments in pouring out his blood; he was
fo far from biting the ftone, that he kiffed it, and the hand thac
threw it.
3, Upon what grounds Chrift thus humbled himfelt' to death :
What cogerit needfitywas upon him; for we may not conceive
that Chrift thus hu : .bledhimfelf to death upon trivial and imper-
tinen: ebnfidei re ns; as David faid once of Abuer^Died Chnfl
i Sum. 3.3 $; ^ a Jq^ jjctfi]} No fure, ic was upon thefe fix wJ^hty
grounds.
1. That Scripture prophsfies ani fr editions might be accom-
pli fit <\ «, all which reprefent him as coming in died garments from
Boz,ran. The firft Scripture that ever mentions Chrift ,fhews him
Ccn.3. 1 s . a bleeding and crucified Saviour. Now Chrift was to make good
to a tittle every thing that had been before written of him. In
Sahu Matthews Gofpel this is very remarkable, who above all
the reft hath moft punctually obferved the fulfilling of Proprieties,
with whom the burden and under-fong of almoft every event is ,
ttt imp leretur, that it might be fulfilled which was ffoken by the momh
of the Tr op hets. Chrift himfelf renders this account of his fuffe-
rings in that Difcourfe of his with his Difciples upon the Road;
1 , . Oh fools , and flow of heart, to believe all that the Trophets
h-ave fpoken ! Onght not Chrislr to have fuffered thefe things }
The Prophets have all fpoken this with one mouth, and is it pof-
fcble I fhould make them all liars ?
2 .That Scripture types might be fulfilled-, many whereof were to
decipher and prefigure the death of Chrift,as Jfaac's bJng offered,
the flaying of the Sacrifices, the lifting up of the Serpent 5 Now
had not Chrifts blood b^en fhed, and h: lift up 1 pon the Crofs,
there had been no correfpondency in rhe Antitype 5 as CMofes
, . lift up the Serf en? in the Wilder nejfey fo mufl the S-jn of man be
' lifted up. Had not Chrift been made 1 Sacfifice^tlfoft of the Le-
gal Ceremonies, and precedent prefigure ions had either fpoken
lies, or at 1 :aft nothing to the purpofe.
3. That his Wi'M and Tefiamcnt might be f.rne and fffeStssal;
in his I C: he had gtv^fi many precious Legacies, and they had
been ali voide, and to tio mere purpofe thin .1 De: J without a
Seal a: ic, unlelfe ratified and confirmed; ftad no Chrift given
himfdf to death, all his other gifts that he had bequeathed in his
Will, had b^en gif.lefle 5 this is the Apoftles Argument, where
a
Serin, !4» OfCbrijls Humiliation* z^x
p. Teft anient i*> then m:ifi al'o of nccc fifty be the death of the .
Testator; for a Teftament u of for, c after wen are dealy other- C 9'**3 **
wifie it it of no force at all wh'l: the CJ estator liveth. A man
that makes a Will, doth not intend that any body jfaould be
the better by it, but upon his death : SXippofe a man have a Lega-
cy of a thoufand pounds given him, he is not one whit the richer
to long as his friend //W/?,the Will holds not goodinLa.v, nor
can he (lie for one penny of it. Thus Cup (frith Chrirt J is the
New Teflament in my blood \ that New TefUmenc which is rati- L'Jk= ift.xai
fled by my blood t Chrifts death gives life no: only to his people ,
but to his promifes. It is expedient for ym that I go away , John 16. 17.
( faith he ) for If I go not away , the Comforter will not come :
The fending of the Comforter was o-ne principal claufe of his lail
Teflament ; but till the death of the Teftator, the Will could noc
beputinfuit, it fignified nothing, and was not pleadable. The
Holy Cjhofl iv as not yet given , becaufie that Jefius was not yet TohnT*?*.
ghr'fied j what ? had they received nothing of the Spirit? yes; but
not according to that plemiful proportion, which he intended
andpromifed in his Will. The Legacy was paid hut in part, be-
caufe the Teftator was yet alive , he was no fooner dead, and got
to heaven, but he makes all good to a tittle, as you may read,
i/ftts 2.2, 3,4.
4. That jnfii e may be fiatisfied ; the fentence upon fin was
pafledfromthemouAof a righteous Judge ^ now though juftice
might admit of a change of perfons, there was no room for a
change of penalties ; death was threatned, and death muft be
inflicted. If Chrift will fave finnersfrom death, j-uftice will not
let him fave himfelf from death ; without (bedding of blood there Heb.^i.
is no remiffimx Chrih1 undertaking to croffe out, and cover the
black li.es of fin, muft draw over them the red lines of blood:
What the chief Priefts faid concerning Chrifl, is trueiifome
fenfe, though falfe in their?, He faved others , himfelf he can- Matth. 27.4s.
not fave: Juftice wastohaveitspenni-worths out of our Surety,
and nothing could be abated of blood.6W hath fet forth Chrift to
be a propitiation through faith in his blQody to declare his riph-
tcoxfneffe for the remififion of fins J hat he might be :tufl, Rom.* 2? it
<^. Xbat he that hath the fiwer of death might be deflroyed ; „
through death he deflroyed him that hath the power of death >'J*'
that i6 the Divel. Satan hath the power of death, not as a
P p 2 Judge,
2£2 Of Chrijis WunnUaUon. Serm. u,
Judge; bat as an Executioner; and ChriitS death ha:b deftroyed
him* not taken away his being, or undivel'd him ; but fhatter'd
his Forces, broken, and fubdued him. The crucifying of Chrift
was theDivels plot; he put JMa* upon betraying him, the Jews
upon accufing him, VUats upon condemning him, the Souldiers
upon executing htm ; but our Lord out- (hot him in his own Bowe
and cut off Gol-ah's head with Goliah's Sword : It fared with Sa-
tan, as it is ftoried of a certain Souldier, who being cu ioufly in-
cjuiiitive after the time of his death, went to an Aftrolo°er who
of a longtime would make him no anfwer, till at the length o-
vercome by his importunity, he told him that he fhould dye with-
in three dayesswhereat the Souldier being angry, draws his Sword,
and kills the Altrologer ; for which murder within three dayes
compaffe he was executed : And thus Satan plotting the death of
Chrif-T, to put by his own ruine, promoted , and procured it :
Our Saviours death gave him fuch a deaths wound, as he will never
claw off.The Lyon is terrible,(faithC/?r>/o/?ow)not only awake, but
ileeping: And fo Chrift,not only living,but dying,cameoffa Con-
Judg. i6.$o. qaeror.as Sampfon at his death pulled down the pillars of the houfe,
and made a greater rout among the Philitiines, than in all his life ;
a'.-d therefore ic is very obfervable when the death of Ch rift ap-
proached, and being in view, Satan perceived how great difad-
vantage was like thereby to accrue to him and his Kingdome; how
he laid about, andbedirred himfelf by all means poflible to hin-
der it •■ he put Pet r upon diffwading him, Master \ favour thy
fe/f, and let not this be unto thci\ and Chritf prefe tly fmek
himoutinih.it advice, as appears by his rebuke, Gs. thee be-
Mattb. i^. 2,3- hinde me- Satan • he bu2Z*d dreams into the head of Pi 'a es wife,.
?vXa:th.;7 i?. ^ thereby endeavoured to take him off, and divert him from
» pronouncing the fentence upon him.
6. 7o take away tie mer\tQf\ctu ( aufe of death ; viz. finne:
And verily had all the Divels in hell been routed, and fin, that
Divel in the bofome remained u ciriif ed,ir h d been an inconfi-
derable viclory ; God fe?>d>;:g lis cwn Son in h fimi l-ude of
'■ 3' 3' nnful fiejh for fin ; tha: is, by a facfifice for fin , ( we have fuch
another Ellipsis, He^r. to. 6. ) condemned fin fa the fiefh. Chrift
by his blood wrote a ill of Incitement ard Condemnation1 a-
gainflfin, he hud it to an cut-lary, and unJcrmj edit as to its
&OUL6.1Q. 'dorjimlvA ar.d damnation • In that he dyed , he dyed unto fin once ;
The
Serm.14. OfChrifis Humiliation. *S3
The Saints dye unto fin,namely, by Mortification ; Reckon ye your
felves alfo to be dead, indeed unto fin \ but thus there was never a-
ny alive in ChrU, but he dyed unto fin, namely, the utter ruine
and undoing of fin: Tie Mefjiahfh II be cut off, to finifh tranf-
qreffon, and make an nd of fins. There is a double finishing of n
fin, by confummarion, and by confump:ion ; the meaning is not m'9' 4'
as though Chrilicompleated that which finners had leftimcer-
fe£t,or varnifht over thofe fins which came out of their hands rude
and unpolifhed ; no, he could neither put an hand, norfetatool
tofuch work as this ; but to make an end of fin, to eat into the
heart, and tear out the bowels of it^ fuch is Chrifis hatred of fin,
that rather than i: (hall live, himfelf will dye.
-e^PPLIC^TIO^i.
C i. Information.
Three Ufes may be made of this Doctrine ± fore a. Exhortation.
C 3. Comfort.
1. For Information in foure particulars. -,*
i. This l:ts us fee the tranfeendent and inexpreffible kve
of Christ to foor finners. Let fuch as can entertain hard thoughts
of Chrift, look upon him as ailed to the Crofle, and fhedding
his blood, and then tell me if they do not think him h good
earned in the bufinvffe of faving fouls : Oh how was his heart fee
upon fimers,that would thus fried his heart-blood for finners ! The
Rabbins have a faying,' that upon every apex or tittle of the Law,
there hangs a Mountain of fenfe and doitrine ; In every drop of
Chrilis blood there is an Ocean of love ; H ho loved me, and gave G .
himfefiorm : The deuh of Chrifi was fuch a demonstration of
love, as the world never faw. When God made the w>rdl, he
intended the evidence of his powerjhe ordained hell,digg'd7<?;/?f/-,
andfiird it wi:h fire an., brim 1 ->ne,-ind thereby manifefted the fe-
verity of his j .fiice ; h: humbled himfelf to death, and therein
his purpofe was to Je nonflrate the tranfeendericy of his love;
th:s made the love of ( hrifi of fuch efficacy, and containing in-
fluence upon the Apofile Paul, Be a/.fe w* thm ndge , that if
one dyed for all, than were ell dead. When Chrilt once wept at 2 Cor. j 1 4,
Laztrnt his grave, bystanders made this inference upon k, Be-
V p 3 h.ld
294 Of Chip Humiliation* Set m. 1 4.
hold how he loved hi W;but it weeping at the grave for his death ar-
' gued fuch love,what love was it then ro dye,ar.d go down into the
grave for Laz,arw? It were an eafie thing to lofe our felves in this
delightful Maze and Labyrinth of love-, the righteous Judge of all
the world unrighteoufly accufed and condemned; the Lord o£
life was dying, the eternal and ver bleflfed Son of God ftrugiing
with his Fathers wrath ; he that had faid I and m,y Father are one,
crying out in his bitter agony, My God, my Go.i, why haft thou
Jorfaken me} He that hath the keys of hell and death, layfealed
'. up in mothers grave. Blefled and dear Saviour, whither hath thy
' love to finners carried thee ? Well might the Apoftle in an holy
rapture and extafie expreffe himfelf in an elegant contradiction,
when he defied the Ephefians might know the love of fori ft ,
I which fafies knowledge, ■
2. Hence learn the horrible and curfed evil of Jin; there is Cure
an abominable filthineffe in that,which nothing but the blood of
God could purge and expiate. We may gueffe at the depth and
breadth of the fore by the plainer that is prepared and applied. Its
a delperate difeafe that requires fuch a defperate cure; fin is an
infinitely mifchievous evil, which nothing could remove, but in-
finitely precious blood. You that view fin in its right features and
proportions, take a profpeft from Mount Calvary, look through
theperfpe&iveof Chrids blood, and ferioufly ponder the bitter
and dreadful agonies of the Son of God, when he fvveat,and bled,
and groaned, and dyed under the burden of it. Ton have not yt
reftfted unto blood, ( faith the Apolile ) ft riving agaivft fin ; as
if hs had faid, you are not yet come to the hotteft of the battel; it
may be you have gone through fome light skirmiQies , a few ill
words, or outward lofles ; but when Chrirt was challenged by this
Gdiab, and none durft take up the Gantlet , he refilled unto
blood; and verily the evil of fin is not fo much feen,in that thou-
fands are damn'd for ir, as that Chrift dyed for it. If you fliould
fee a black vapour arife out of the earth, and afcend by degrees ,
till it covered the face of rhe heavens, and obfeure the Sun i\
brighceft Noon-day Juttre,ycu would doubt letfe conclude there
muft needs be arrange and preternatural malignity in that va-
pour. What (hall we thai think of fin, th.it brought down the
Son of God from heaven, darkned his glory, took away his life,
laid him in the dun1? jifur vthom k the King of J fr ml come
out}
Serm.14. Of Xbrifts Humiliation. 395
. — - 1 ■ - .
out ? ( lakh David to Saul ) after whom do ft tkm purfue}after
a dead dog, after a flea} As if he had faid, methinks the King1 5am,s4- '4
of Ifrael lhould never trouble himfelf about fuch a lorry and in-
considerable thing as lam ; a dead dog cannot bite; when alive,
indeed he is a fierct creature, he may flie in a mans face, and tear
out his'throat, but death tames him : A dead dog needs no chain,
and a flea cannot bice very much, the mark it makes is but a flea-
bite ; you that have flight thoughts of fin, do as good as fay, that
the God of Ifrael entred into the lifts, and armed himfelf for the
Battel againft a dead dog; nay, that he loft the Field, and was
worfted by a flea ^ the evil of fin is not lb much feen, that it is a
knife that cuts our fingers, as that its a knife redded over with the
blood of our dear Redeemer.
3. Hence note the exa& and impartial juftice of God^and his
moft righeom fe verity againft fin; tfut rather than that fliall
pafle unpuniilied, his only begotten, and everiaiiingly beloved
Son lhallfhed his blood, and become lyable, and obnoxious to a
curfe. In the blood of Chrift as a mirrour, is reprefented the
moftcondefcending mercy, and inflexible feverity that ever the
world faw. Son ("faith Cod) if thou wilt undertake for Tin-
ners, and undergo that penalty that is due to fii, thy blood muft
go for it, and nothing can be abated; he prays the Cup may
pafle if pofiible; but juftice was inexorable, he was upon fuch
terms that it was mt pffibh : God hath fet firth Chrift to be
a propitiation through faith in his blood, tc declare his righte-^om'^il4>'
o'/fneffe that he may be ;'*/?. One would have thought he would
have "faid to declare his love and mercy, that he may fliew himfelf
gracious ; nay, but ( though, there be a truth in that ) the Apo-
ftle pitches upon another Attribute, To declare his righeoxfaffe
that he may be jttft. If there were any refpeil of perfonswith
God, or if exael: juftice could h.ive warp't, and been drawn away
with any acceffory and circumftantial confiderations, doubtleife
Chrift ihoiild have gone free, and an indemnity from iufferin:,
fhould hive been the Sons priyiledge,
4. This is fad and dreadful news to all impenitent axe. nabs- ,
licving finners; Wh.it will be their doom that have no ihare in
this blood of Chr/ft, and rot only fo, but trample it under foot
as an unholy thing ? Let them ioo-uo it, it will one day rife up
againft them as a wknefie for their certain damnation ; for fuch
thirds.
2^6 Of Chrijis Humiliation. Serm.14.
Heb.i0.i9. there's a much forer fu*ifhmeiti r; woMothofe that have not the
blood of Chrift to plead for them; batten thoufand woes ce
them thai have the blood of Chrift pleading agairft them: And
where it cries not for pardon, it cries out tor vengeance with a
vvitnefle. 7 hey are the enemies of the froffe of Cirfiy (faith the
Phil.3 i8j *9 Apolib) tvhofe end is deftrftftlon: And what better end could
it rationally b» hoped they fhould come to,chat hav* an enmity a-
gairfttheCrofleof Chiift? // that wh'ch is light in th e be
MattW.13. d&knrPi hw great is that dcrkr.effc * If the healirg, faving
blood of Chrift be deftrucYion, how dreadful is that dertruSion f
the death of Chrift is to a wicked man oneof the faddeft (lories,
and moft dreadful tragedies that hz can read or hear of; becaufe
having no inte reft in it, he underftands what muft certainly be
afteduronhimfelfj and it Gcd would not hearken to the pray-
ers of his Son, how is it likely he fhould be moved with the cry
of Rebels and Enemies ? When God fent the Prophet Jeremiah
upon his Errand to the Nations with the Cup of his fury , that
theylhould drink, and be drunkevy and fine, and fell, and rife
ko mo?e\ upon cafe of their refufal to drink, tell them (faith he)
that he I > egin to bring evil on the City which is cdled by my
Jsr.2f.49. ffame> and (h uld ye be utterly urfttmfhcd ? ye fhall not be unpu- .
nifred.hs if God had faid,Carry a Cup,and if they rerufe,tell them
Jerufal.m hath beer, before them, and I am refolved it fhall go
round. My own people fhall not drink unpledged, and they
fhall not be unpunifhed. God hath prepared a Cup for all Chrift-
reje&ing fmners, warmed with fire, andfpiced with brimftone,
and if they wince, andmakeafowreface, let them know Chrift
hath had it, Gods only begotten and beloved Son hath drunk
deep on't, and how,or with what face can they expect to efcape?
What 1 will God fay to fuch a one , BehoU% he whofe judgment
Jcr.49.1i. ™M not t0 drinks, of the C*f-i hath affttredly drunken , and
ast t! on l.e that jha/t altogether gi UKpunijhed} thou (halt
not {jo unpwifked , but thou fhalt fir. ly dri»\ of it.
yre 2> 2. For Exhortation, and that in fix particulars.
1. Hath Chrift fbed his blood for fin ? let us then jhd the
blood of fin; let fin never live one quiet quarter of anhourein
our fouls,that would not let Chrift live in the world/ h ft tlyed
unto fin for Satisfaction; let tu d)e unto fir. by Mortification :
He
Serm .14. Of Chrifis Hwniliatiotu 5 9 7
He died unto finne once , like wife rcekjnys alf* y~ur elves to be
dead indeed unto fm. Every Saint fhould be cv^itQ- rS o,uo/«- RoM-^I<>>*,«
^77 78 Uvcl7*> as the Apoftle; phrafe is, Rj>m. 6. 5. flamed
too ether in the likene fe of his death ; And he further exriaines
his meaning, Ver. 6. Knowing this, that cur old man is cruci-
fed with him , that the body of fin might be deftroyed., that hence-
forth wejkouid notfervefin.
And verily, unleffeby thedeathof fin in you, you can have
no comfortable evidence , that the death of Chrift was for you.
Chrift was crucified , and they tha: are Chrift s, have crucified the qx\6>1.
fief) wah its affellionsand lufts. If yc be c'lrenvc'ifed, Chrift GaLj-.z.
(hall profit yon nothing ( faith the Apoftle ) / Taut lay unto yon ;
he affixeth his name, and lets to his hand , ej.d. I fay it, and I
will ftand to it ; and fo, if your heart be undrcumcifed , by not
tutting off the body of the fins of the fief v, -if you live in any one
known, approved (in, Chrift and the death of Chrift fhall profit
you nothing. Ah! revenge the blood of your deareft Lord, upon
your deareft lufts ; and when Satan prefents to you a -fugred, fpi-
cedcup, tempting you to the commiirionofany(in,fayasD^/^
of the waters of Bethlehem^ Farrebeit fiomme , oh Lor d^ that z m'1^' lf'
J fhould do this ; is not this the bloo« of my Saviour , that not on-
ly hazarded, but laid down his life for fin?
2. Did Chrift let out his blood for us ? let our lives then run
oat for Chrift in a vigorous activity , and unwea-ied exercife of
grace. It is the Apoftles argument , and it's very forcible. We
indite that he dyed for ally that they that live , fhcxld not hence-
forth live unto themfclves , but Unto him that dyed for than. z Cor.T IS*
Chrift did not ihed two or three drops of his biood only, or
breath a veine ; and (lull two or three duties , a few fhreds ,
and odde parcels of hoi inefleferve to return back ro Chrift?
What can we think too muchfo: him, that thought not much Tic.*. x4«
' of his blood for us ? the blood of Chrift is as well for the purity, as
thepurchafe of his people.
-. Did Chrifl thus humble himfelf to de.uh for us? let us
then priz,e him exceedingly , and raiie him in our efteem above
riches, honour, pleafure, father, mother, husbmd, wife,friend,
yea lire itlelf,o: any other thing that we are apt :o account pre ci- «/mf<? p g
ous;how ought he to be pnzed and preferred above all things,that3^^//^
prized foch inconfiderable nothings as we are, at fo high rates as b; cbl»ior, Ber,
Qjq his
Zc$ Of Chrijls Hnmliation. Serm. 14*
his own blood? if you put Chrift into one end of the fcale, be
fure he out-ballances every thing than can be laid in the other.
I'oyovthdt bdievehe is freclom. Other things may be rated
i?a* 7. according to that particular excellency that he h.nh put into
them ; but you will be careful to keep the higheft Room for the
bsft friend , and lay , Come onvn this, and t'other vanky ,
this friend muft take place ; whatever other things may make
- twelve, Chrift {hail be thirteen; to a carnal heart, nothing fo
low prized and undervalued as Chrift; but with believers that have
anintereft in him, and know the worth of him, he is in high-
Canr^.9. " ell efteem. What is thy beloved more than another beloved?
( fay the daughters of JerttfaUm) they have fleight, low thoughts
of him , and another, ( be it who it will ) is to them as good
as he ; but what anf.ver makes the Spoufe ? My Beloved is white
Ver. xo, and ruddy , the chifeft among ten thoufand. If there were a
general Mutter, and all the fonsof men flood together, Chrift
would be above , and beyond them all ; and Paul is of the
fame mind , who de fired to know nothing but Chrift , and him
iCor.i.2. crucified; as if he had faid , Let me but be acquainted with
Chrift and his CroiTe , ( fucha fuperlative efteem he had of him)
that I care not this , if I burn all my Books. Whatever he had
heretofore accounted excellent, when his judgement was bya£
fed with wrong apprehenfions , he now accounts drofe, dung^
dogs meat , for the excellency of the know I d^e of Chr'ftjefus his
Lord \ all no: worthy to be named the fame day with Chrift. Nay,
Chrift himfelf ha*h told us, they are not worthy of him, that do not
Wat.10.37. thi. k him moR worthy> ^
4. Chrift humbling himself thus low, fhould teach us highly
to prize our fouls ; By the price that was paid for them , we
may conceive at what a rare God values th-m. If Cod fhould
have faid concerning any foul, Ifoetleemit, that rather than
itlTnll perifh, I'ledifiolve , mi unpin the whole Fabrick of
heaven and earth , that ( you'le fay ) had evidently demonstra-
ted a: . high valuation of ftn?|s ; but the courfe Godhaih taken,
(hews a much higher efLem of them. Now let this deare
bought ware be precious; ah let none of us adventure, a foul,
for ihefatisfyingof a bale lufl ; let not any fin fteale that away
itpo:^ eane termes, which put the Lord of glory tofuch expences.
Chriilihat beft knows the worth of fouls, for he paid for them,
fo
phil.3.8.
£erm.C4« QfCbrifls HnmUhtion. p29
fo values them, that hetelisusthe gaineofthe world were no
fufficient or iaiisfa&ory compenfaaonforthe lofle but of or^Mjrks -
of them j ancla man that fnould mak* that bargatne (as too
many do ) mkhtput all his Raines in his eye> and fee never the u**i-»i\
work after ic. What the Civilian faith or a Free-" n ismucha^^^;^.
more trua of an immortal feu-1 , No hing can be valued ith ic. /B fck/f*,
Tradesmen know, that buying deare, and felling ch_? . will
unco them; but it will much ;nore undo you , to left cheap that
which Chrift bath bought fo deare. Do no: pawn your fdules td
Satan, that is, do no: adventure upon the commiiTbn of any
iin, with this referve, I will repent before I dye, and then all
is well; that is as if thou ihouldfi fay , Here Satan, I give thee
•myfoule to pawn, in lieu ofth* pleafure or profit of this or
that fin, and make it in mybargaine, that if I repent I will have
it again, till then I deliver it into thy cuilody, and if I never re-
pent, take it , it is thine own for ever. Nay, but ask Satan when
he comes thus higgling for thy foul, and bids thee pleafure,pro-
fit, preferment, or any fuch toyes and trifles , but canft thou $r
fubtile Tempter, give any thing equivalent to the blood o£God9
the price that hath been already paid fork ? our fouls were not
'Rjdeemed with ft her and gold ; and let us never fell them for i P-M 18-
that with which Chrift could not purchafe them.
5. Did Chrift humble himfelf to the fliedding of his blood ? let
w then be willing ( if need be ) to jhed oht blood for Christ. We
needed Chrifts death , and poflibly Chrift may need ours , though
n ot for merit and fatisfa&ion; No, that was our need, for
which his death was abundantly fufficient, and needs not curs
to make any additions, orheapt overplus meafure; but Chrift
may need our death to feale his truth, and credit his Gofpel ;
the Apoffie Paul aunted not his life de Are 9 that he might finifi? ^* 20,24«
his courfe with joy , t-o teflife the Gofpel of the grace of god. And
the HolyGhoft gives an honourable character of fome Heroi-
cal, noble-fpirited Christians , that th=-y loved not their lives
.unto the death*? and the blood'of the L b rtninated them to R**i*.if«
fuch valour, thatt-hey overcame and col . -M by the Jo tot
tVaeir lives. Te have not jet re fi fled tint 0 bio id , (fakL the A
(\lt ) but how foon it may come to that ye know not. It's Hcb.i 1.4.
your duty, and will be your wifdome to prepare for fuch a black
bloody day as that; there are two things in the death of Chnft,
Q32 that
3CO
Of Chrift j Humiliation. Serm. 14
that may animate and embolden us into a willingneffe to dye •
for him. 1. A motive, one good turne requires another. 2.
A pattern , Chrift faff e red for its , leaving us an example , that
yejhottld follow his fiefs. A place very much abufed by the Soci-
niansy as though there were no more in the death of Chrift,
then an example ; but. one end of Chrifts death muft not exclude
1 Pet. 2.11.
Verb't verba
font nobis Docv-
& a' fiat nobis another; in the blood of Chrift there's both a price and a pat-
exempt* *
Auguft.
Rom, 3 2?.
Heb 9. 14,
Lev.i.4«
tern ; he hath fet us a Copy, and upon his call,we fhould be ready
to write after him with our blood.
f,m By Faith, and an hearty acceptance 0^ Chrift, let us put
'a for -a (bare , and get an intereft in the blood of Chrift, He
ha:h (it's true ) dyed for finners; but without faith, what is all
this to you though ye be finners ? Without blood Chrift could
, notfave you ; and without faith, the blood of Chrift cannot fave
i you. Ged hath fet forth Chrift to be a propitiation , through
faith in his blood ; the confeience is purged by his blood , and
tie heart par 'fed by faith. This precious blood of Chrift, doth
no other way purifie , than as applyed and fprinkled by faith.
Every man was under the Law to lay his hand on his burnt-offer-
ing of atonement ; he muft own it for his Sacrifice; thou muft
ftreuh out an hand of faith, and put it on the head oft-hyfin-
, offering, owning Chrift as thy Lord and Saviour; for it is riot
1 Chrifts blood as barely fhed upon the Croffe , but as received in-
to the heart, that justifies and faves. The Son of man is lifted
John 3. 1 J. up, that whofoezer believes on him, fhould not rerifh ; Univer-
fal caufesacl not, but by a particular application ; as ^Adams
fin pollutes no child , till applyed by the generation o£ the Pa-
rent. The Sun though it enlightens the whole world , helps no
man to fee , till its light be received icto the eye. Suppofe the
blood of Chrift were as extenfive , and uriverfal a caufe of fal-
vation, as any men pretend to , and contend for , it could pro-
duce no fuchefre£t, till faith hath wrought a particular applicati-
on ; a great gift enriches not the beggar , in the rich mans hand,
but in his own, having received it.
life. 3. Here's abundant comfort to all them that have by
faith, applyed and interefted themfclves in Chrift crucified ;
here's blood that will interpofe between you and harmes; Chrifts
treading the \\ine pre(fe,leads you into the Wine Celler; though
to him it was very painful, to you it is very comfortable •, than
which
Senium OfChrifis Humiliation. goi
which he felt as blood, believers may rafte as wine. Never
was there fuch a Cordial for drooping and aifconloiare foules,
asthat which came from Chrifts heart, when bb fide was
broacht, and fee running upon the Croffc. Comfort in live par-
ticulars.
I, Tour enemies are foy led. A Believer hath many enemies;
this blood of Chrift hath either reconciled , or diiarmed rhan;
cither made them friends, or left them impotent enemies. To
give a fhort lift of a few of them.
i. The / ufi ice of God , that's fat ufied •> out of Ch rift it hath
a dreadful quarrel , and implacable controverfie; and poor be-
lievers are many times afraid under their mifappreheniions that
exacl: and inexorable juftice will either non-fuit, or give a ver-
dict againft them; but they are more afraid than hurt ; this blood
hath made juftice their friend. Being justified by faith v we have Rom ? I.
<[ peace with Cj-d\ and in Chrift he now fits with a rain-bow a- Rev.4.3.
bom his Throne. God once drowned the world in wrath , but
fmelling a Tweet favour of reft from Noahs facrifice, he pur-
pofed and promifed never to dofo any more; and as a badge
and token of his favour, and the firnmeffe of that Covenant of
Peace , he. put his Rain-bow in the clouds. If you can upon ^
good grounds fay that Chrift is yours, there's a Rain-b^v a- ^
bout Gods Throne , his Bench of Judicature , and condemna-
tion is turned into a mercy-feat; juftice will fet hand and Seale
to your acquittance , and be fo farre from pleading againft
you , that it turrjes your Advocate 5 and Chrift ha- Rom. 3.17, it,
vin^ ftied his blood, becaufe God is just y tin believer mufibs
jptftified.
2. The Law it fulfilled. To blunder the Law, is a ftateful-!
of danger andterrour ; and Saints are many times afraid that
it will b^put in as a black bill of incitement againft them , but
the blood of Chrift hath fcrachc the curfes out of the Rolle;
He hath K deemed them from the Curfe of the Law, being made q^
a Ch f fo tl em ; they arc not under the Law, but under ^rfe^Romtf, 14,
Notunck the Law, as to it' invenomed curfes , inexorable fe-
verity , and iir'olerab.'e penalties. The Law ic felf to every be-
liever, i" as it were non-fuited by the e'eath of the Law-ma- iTim-i.9*
ker. his not made for a righteous man; it was given to Adam
whsn he was righteous , and yet ftrongly obliges fuch as are
Q&3 rigb*
20 z Of Cbrijis Humiliation. Serm. 1 4.
righteous ;. but it He? not againfta righteous man ( fo the word
v kS-w, fignifies) as to his condemnation ; it is not laid as an Axe to the
root of the tree.
, 3. Sat&nis fubdutd. Chrifts bruifed heele hath broken his
vo.i.fj?. headj He f^oy led principalities and powers , and made a jhew of
them openly , triumphing over them in his Grope, The whole
Hoft of Hell, with all their rraineof Artillery, tvas fed Cap-
tive by him on the Crofle , and tyed to the Chariot-wheels of this
triumphant Conquerour. When the door-poft was fprinkled
with blood, the deftroying Angel pafled away, the blood of
(Chriftfprinkled on the confeience, is a choice Antidote, and
prefervative againftthis devouring Abaddon; not but that he
tlilimay be a Tempter and atroubler, but he fhall never be a
conquerour, never a tormentor. Chriftopher Haajfe, a Swedifh
Senator, being at the point of death , the Devil appeared by his
1 bed hae , with pen, ink, and paper ; Come (quoth he) reckon up
thy fins in order, as thou haft committed them, that I may carry
them in a Catalogue to Gods Tribunal , whether thou art go:ng ;
Well Satan (faith he) if it muftbe fo, let the Catalogue be under
this head and Title, The feed of the woman {hall break the Ser-
pents head, and away flew the Devil in a great rage ; ah firs, had
we but the right art of pleading the blood of Ch rift, it would make
this roaring Lion more to tremble,than the Lion doth at the cock-
crowing.
4. Sinisabohfad; and that is afar vvorfe enemy than the De-
vil. Many a Saint is able, and apt to fay , Were it not for fin, I
would not much care for Satan ; I could defie, and bid him do his
worft ; it is the Devil within, that makes the Devil without fo
formidable.
Now plead but this blood , and the guilt of fin is done away ,
-,. , f 1 . Imprinted on the perfon to condemnation,
fcitner as^0r refleaed by the confeience in accufation.
t. Sin is done away by this blood as it binds over to wrath and
punifhment : ic's a fpiritual aquafortis, that ektes oft the fouig
Ram. 8. i. prifon-fhakkles. There is no condemnation to them that art iv (
Jefw. Sin may remain,but it fhall not condemn ; and v Lertcc be-
Ver. 3. ltevcrs have their difcharges the Apoftle there (hcv . , <J?d lent his
SmP-tnnolPrT-own S™>»tkelik^ejfeofJinffilflefh, and fir Jin, coriemnedfinin
^'latdTlut ~ tl* ' fleft- Ifthe channel of Chrifts blood runs through thy foul,
thou
Sermi^ Of Chrijis Humiliation. go$
thou haft (hot the gulfe as to condemnation ; this Scripture brings ^,1///iyflH
theein^t-iicy, andthat'stheverdiaof a thoufand Juryes. ^T&tt
2. The blood of Chrill abolirties fin as reflected by the confci- nam. Aug.
e xe , ina wayofaccufation , as it raifes tumults* and turmoyls
inrhe toul, andArmesaman againft himfelf. It's a Malignant
and mifchievous property of fib, that it doth not only put the
foul into hell , but puts hell into the foul. Confcience is to
fin, what the burning-glafleisto the fun-beame, twitts all toge-
ther, till ktcorches, fmoaks, burns, and flames; but Chrifls
blood hath that in it > which is abundantly fufficient to filence
and flop the mouth of an angry, accufing confcience ; it's a fove-
raign b.dfome, to cure that cancer in thebreaft; a mollifying
oyntment, and cooling fomentation , for thole invenomed, fin-
rankled ulcers that feller, and bleed inwardly. The blood of
jprinkjing fpe^kj bttsr things than that of Abel. Abels blood Hcb-12' l4»
was very clamorous in Cains confcience ; he carryed an hue and
cry within himfelf •, confcience as a blood-hound, hunted him
at every turne; and its continual cry andecchoin his ears, was,
Vengeance upon the murderer ; but the blood of Jefus hath in
k a pleafant and peaceable voice, and hufhes all unquiet and
tumultuary jangling?. Applyed by faith, it faith tothefoules
rowling billows, that call up mire and dirt, what Chrill once faid
to the raging Sea , Peace, be ftill , and there is a great
calm.
5. And the lafl enemy, whofe enmity the blood of Chrift hath
{lain, is death. No: that death is fo deftroyed to believers,
that they frnll not dye; butunfthged, that it fhall not wound
in the vital parts, or at o.ice- kill bodies and fouls. The A*
poftles triumphant l-mvuuov is very remarkable, O deaths here xCor.ij.^ Wi
is thy Hing? O grave, where is thy v.Etory ? thanks bd to Cj ody
rfh givdhwthe victory thr-tigh our Lrrd J 'efm Chrifl. When
a Bee hath faftned its fling in a mans flefh , and thereby loft it,
it ever af:er ( they fay ) turnesa drone; death once faflned its
(lingin Cbrift, and hath everfince, to them that .ire in Chrifl>
beenliki a drone, that can humme and affright, but no: flin^
and hurt them. Deuh now drives a poor trade amongfl th *m; ir
may deflroy the body , and when k hath play'd that prank,ic ha.th
done all its feats; as a fierce MaHifFe, whofe teeth are broken out,
k can bark, or rend and tear the tattefd and thred-bare coate,
but
304 °f Chr$s fywfai'™- Serna' *4-
but it cannot bite to the bone. How feeble an enemy is death,
finceit travelled, and took a walk to the top of Mount Cal-
vary ?
2. A Believers enemies are not only foy!ed3b.;t through the blood
of Chi ill h\Sffu°K is seeped Joe hath made us accepted in the be-
Epk.t.6,7* iQvei{ \ hehathbegraced us in Chrift ( that is the proper impor-
ii&di&fiv. ' tance of thephrafe) in whom we have Redemption through his
bhoL If thou art iprinkled with the blood of Chrift, God will
know his own mark upon thee , thy perfon is accepted, and Cer-
vices cannot be unacceptable.
5. If a believer, here is comfort, in that thou mayft beaflured
that Chrift is willing to do any thing for thee. He is ready in hea-
ven upon all occaiions to plead this price, and follicice thy fur-
ther affaires; (hew but Chrifts blood, and I dare warrant the gol-
den Scepter held out. The Apoftles reafoningis unanfwerable ;
He that (bared not his own Son i but delivered him up for us aQy
Rom, 8.31- [:ow frail he n<jt with him al"o freely give its all things ? Saints
need never feare putting Chrift to too much trouble, in any thing
they have for him to do ; for the fhedding of his blood ( and that
he hath already done ) hath been more troublefome and charge-
able, than any thing they can fet him about for the time to come;
thou needed not fear his denying any thing to thee, who hath thus
far denyed himfetf for thee.
4. Here is comfort to a believer, in that his grace fall befre-
fcrved ; fuch a foul is too coftly a purchafe for Chrift to iofe ; he
paid fo dear , that he may be trufted to demand and challenge the
making good of his bargain : if true grace could be totally and
finally loft, it might be faid , Chrift payes the price, and the devil
Phil. i. 6. ^ets the prize. He that hath begun a good work^ in yon, will p. r-
forme it umillthe day of Jeftis Christ ; And it lies Chri»ft in hand
fo to do ; otherwifehe will come off a lofer. Chrift is the good
JofrnXO.ii>*8 Skejfyerd* that givzth his life forth -Sheep , and gives unto them
eternal life, arid they (hall never pmfjfc Ah how little do they con-
fult Chrifts honour , or the comfort of fouls, that tell its, Belie-
vers mav pei iih in fin, like rotten fheep in a circh 3 if fo,how then
ftiall Chrift fave his flake , that hath been j;hus rr.m h out of putfe
upon them ?
5. Here's yet fur iher comfort to a believer , in that by the
Htb. 1 o ' 9* blood of Chrift heaven is opened, and we have boldnejfe to enter into
the
. Serai ,14. Of Cbrifts Humliation.
the kolyeft , byth? blood of Jefkt, Man hid no fooner finned but
(Jod lent an Aigcl to (tend Cendwi, and keep him from Para-
with a {laming fword ; the blood of Ch rift hath opened that p.:
fage,atoncc bluntingthe fword, andquertcbingtne flame. ChtMk
gave up the Ghoft at the ninth hour , at three in the Afternoon , |
the time of the evening Sacrifice ; and at the very inftant the '
Veileofthe Temple, that parted the holy place and holy of ho-
lyes,was rent afunder , fo that the Prieft who was then Mihiftri
i& the holy place, had on the fudden a fair and free p:ofpe£t into
theholyeftof all; which excellently typifies , thatthede'ath of
Chrift hath removed, and rent away all obftacles and obftru&ions
that might interpofe betwixt believers, and the bleffedneffe o£
glory. The Rivers lead to the Sea, the ftream of Chrifts blood
( if thou taeft imbarqued by faith) runs directly into t he Ocean of
endieffe,boundlefie,bottomleffe happinefle.If thou haft open'd the
door of th;ne heart to let Chrift in,the blood of Ch rift hath open'd
and unlock ci the door of heaven, and thou canft not be (hut out. A
crucified Chrift entertained,will one day make glorified believers;
his Humiliation is the ready Roade both to his, and his peoples ex-
altation.
R r CHRISTS
gb6
^stVC (Ta^
Serm.15,
GHRIST8
EXALTATION.
Phil. 2. 9*10, 11.
Wherefore God alfo hath highly exalted him ,
d#d given him a 'Name which is above every
Name :
That at the Name of Je jus every hneefhonld botP,
of things in heaven , and things in earth, and
things under the earth :
And that every tongue fhonld confefs that Jejus
Chrifi k the Lord, to the glory of God the
Father.
|H E former Verfes fpeak of the deep humiliation
of Jefus Chrifi: ; thefe words contain the Do-
ftrineof Chnfts mod glorious Exaltation.
If you view ChriiHnthe words before going,
you will behold the Sun of rightcottfnep ecclipfed;
but in this Text you will fee him fhining forth in his ftrength and
fplenJour,
The
Serm. 1 5 . Ckrijls Exaltation. *07
The Doctrine of Chrifts Humiliation kadsyou to Mount C#U
vary, but this Doftrinewiil lead you to Mount Tabor% to Mount
Olivet.
. There you may fee Chriil {landing at the Bar
but here you fee him fitting 0:1 a Throne of Majefty and
glory.
The former Do£rine fhews you the Son of man in the forme
of a fervant , but this reprefents Chrift to you zhz Son
of God like himfelf , in the glorious eftate of Triumphant
Majefty.
You have heard how Christ died for our fins , and how we
are Reconciled by his death ; and now you fliall heare Rom«4- *r*
how he rofe for our jufiification , and how we are favedby his Rom*-io'
life.
In his Humiliation there was neither form , nor beauty y nor ifa
comlwepdid appears but now you will fee him in the excellency «ebfx! i'
zndbrightnefi of his Fathers glory.
In Chrifts Humiliation you heare how he was reproached
in his Perfon , Name , Do&rine , Miniftry , and Mi-
racles; but he is now exalted, zndhzthz name given him above c-
very name.
And whereas in his Humiliation his enemies bowed the knee
in fcorm to him , yet in his Exaltation they mull bow the knee
with fear and trembling. Then they cried after Chrift, £>/#-
cifie him> crucifie him ; but God hath exalted him fo , as every
tongue muft confefithat Jefm is the Lord, to the °lory of
Gad. ° "
And thus Contraries ^ are illuftrated by their contraries j
the fufferings of Chrift ( like a dark fhadow to nContwialjuxZ
curious pifture f or a black vaile to a beautiful face j tafeP°foa>»*-
do make the glory of his Exaltation the more o\oJ!s 'lft€efeH#'
rious. D
Jhe height of Chrifts Exaltation, is beft known by consi-
dering the depth of his humiliation ; the Crofsof Chrift (as
one faith ) king the teft facofo ftaff to take the height
of this morning Star , or rather Sunne of Righteouf-
nefs, breaking forth moll ^lorioufly from under a dark
Cloud.
Rr 2 in
o8 Chrip Exaltation. Serai. 1 5*
In thefe three verfes we have thefe Particulars confr-
derable.
1. The Connexion between the Humiliation and Exaltation
of Chrift in thefe words , fri ^ , wherefore alfo God hath exalt? d
him.
2. The Doctrine of Chrifts Exaltation laid down , God hath
highly exalted him.
3. The end of Chrifts Exaltation , it was for the glory of God
the Father.
Before we come to the Doftrine of Chrifts Exaltation , we
will a little coniider the connexion of thefe three Verieswith
the three preceding Verfes , viz,, <5, 7, 8.- ■ where it is
faid, that Jefus Chrift being in the forme of * God , and thought
it not %jbhry to te equal with God , but made himfelf of no
Reputation , and took^ upon him the forme of a fervant 5 and
tvos made in the likexefZ of men , and being found in faction as
a man^ he humbled himf elf y and became obed'unt unto death , f-
ven the death of the Cro(? ; wh, refo e (jod alfo hath higi: ly exalted
him, Sec.
It is a Queftion amongft Divines , whether the Humiliation of
Chrift be the Me-, v.orirus caufe.ov only the Antecedent of h:s£.v-
citation ; and yet they that difpuce this , do all agree in this ,
That Jefus did not by his Humiliation and fuflfe rings merit fuch
things as he was inverted withal before he fuflfe red ; for that
which is meritorious, muftalwayes precede the reward-, and
therefore it cannot befaid, that Chrift did merit the perf&nai
union of his Divine and Huma* e Nature , nor rhe
hafpincfi of his fcirl , nor his Habitual Graces , which
He had ' from the firft Moment 6f his Incarna-
tion.
ib/ifi hamili- Fi"ft> There are fome Divines wf o interpret the particle
atio'eft cxalta- &to as a caufal ^ and fo hold that Chrift by his Humiliation j
tionis nurhum\fiQ merit his Sxalta'ion; and of this opinion was Augufftm^
& (ycsr/ultA-^fy calls £i:r:fh Httmxii&ron ike mni'i n fa edit fe -.f his Ex-
tio c(t himua- j ■ ■ Andhis Exaltation the r.w.r:'. f*mA*nm. The
Aw. Pcpifli wr te:s i;ogeneralIv rh'-sway. I hnd r.Iio arnongft Pro-
Bdtenim par- teftant Wrirers \ rhe Learned Zanchy of this Opinion^ who
ttiuUSW (fiu yboh this Text hath this Note, hi this Tart id: a<3 {where-
iitfpterqkodj S fore)
Serm .15. Chrifis E xaltation.
- :__ ; 6°9
fore) The Ajmftls notes the merits of Chrifl , whereby
he hath merited his own Exaltation ^ and our Salvation 'nc,::iim c'Jri'
bus & fibifuam exaltatioium& nobis mm folittm prom'ruit. Zanch, -m ^ ftldci:loUt Vil"
And that which favours this Explication , is that faying
rf the Apoftle concerning Chrift ; That for the joy thai wZ H h
fet before him , he endured the Croft , and d.Jpifed the frame Hcb-12"2*
as if. having an eye to the Recommence of the Reward
enabled Chrift to perfevere with more patience , when
he became obedient unto death , even the death of the
Crofs.
Neither doth it derogate from thefreenefs of Chrfts fuffer-
jngs, that he was rewarded for them ,• for even that glory
that Chrift hath in heaven , is for our good and comfort. Nor
was it out of indigence and neceifity , chat Chrift accepts of
glory in a way cf Reward of his obedience ; but herein he
commended his love the more to us, that would fo far con-
difcend, and fo far even in his Exa'iac ion humble himflf, to
receive glory in the way of obedience , which he might have
challenged by vertue of his perfonal union. Even as a Prince
who though he hath right to a Kingdom by Inheritance*
and Succelfion , yet he wiJl accept of it as a Re-
ward of his Obedience , and Conqueft over its e-
nemies.
2. But others underftand the A<2 in the Text, not as fignifv-
ing the Humiliation : f Chrift to be the meritorious caufe , but
only the Antecedent of his Exaltat on ; and fo they make this
particleto benot caufal , but connective only ; an i fo I find
fomeot the Ancient Tranflations , as die <L/£>hi?fic!i,Vzrfion
doth only ioynthe Hum liation and Exaltation of Chrift toge-
ther ; Humilavit feiofvm & magmfcavit earn Dim,*— And
for this may he rationally urged,
1. That in the whole wok of our Redemption effected by
Chrift, Jefus Chrift had a refpeft no: unto h'mfeif, but
unto us. It is for in , tha: he humbled hirnfef? to
the Death of the Crofle , for us men , and our Sal-
vation.
2. Jefus Chrift had right to all the Honour, Giorv, and
Majefty , which now he ispotfeiled of in Heaven , by ver-
tue of his being the Sonne of God ; and the glory which he
hath
3 1 o Qhrifts Exaltation. Serm. i $ .
John 17, ?. hath now in Heaven, he had with <]od before the world
was.
3. The freene-fs of Gods love in giving Chrift, andofChrifts
in giving himfelf for us, was fuch , that the man intention
of God , was, that net Chrifts, but our eftate might be bec-
Tohm.!i8. tered^ if the Son of God had never left the bofomeof the Fa-
Rom.9.'j. ther , he ha J been for ever God biffed in himfelf. But fuch
was the love of the Father, that he gave his only begotten Sen that
Joh.j.xtf. ive might n:t perifh, who believe, but wight have everlasting
life.
4. It is fit to be confidered, that the glory which Chrift
hath in Heaven , in fitting at the right hand of God , is fuch,
that it cannot be merited by the fufferings of the Humane
nature of Chrift. And therefore it is {aid , k%tpi<mT* > he hath
fi. ely given him a name above every name.
This laft interpretation of the Particle A/&, is that to which
molt of our Proteftant Divines do incline.
I will not here undertake to determine the Queftion ; I
Dr Teatly. find, itthe^udgemerit of fome of our Learned Divines , That
4 Mr' Anthony there need be no Controverfie about this thing, for the Parti-
• Bargcffe. cle A/» notes order; but whether the order of caufality or an'
tecedency , or both, may be confiftent with the Analogy of
Faith. -
1, For if we look upon Jefus Chrift as rewarded for his Of-
ferings for us, we may thence be allured , that our fufferings
for him ( though of another nature ) fall be eternally
Pfal. $ 8. * 1 • rewarded.
2. Or if you note the order only, that Jefus Chrift was firfl
humbled, and then exalted, we may thence learn that before
Proy.i8.ii. honour is humility , and that if we Humble our f elves
1 i et. *. 6, mder the mighty hand of God , in due time he will exak
m.
Leaving therefore this 'Queftion , I proceed to the
Doctrine of Chrifts Exaltation , as it is laid down in. this;
Text.
Do£t. It f leafed God the Father for his own glory , that the
Lord fifus Chrifi , after he had been deeply humbled, [hould be
highly exalted.
mi
Serai. i$, Chrifis Exaltation, giI
Thus ic pleafed God , that he who had humbled himfelf to
the death of theCrofs, fhould be made higher than tjm Hea-Web.7.16.
vens; and he who had taken on him the form of a Servant, phiU- 7'
fiiouldnow appear in Heaven like himfelf, the fy'*c**fifii + %J'lfc
and he that madehimfelf of no reputation , fhould now be in ar^z. \e.
Heaven the Lord of Glory > and the fame Jefus who was Hcb.t.te.
crucified , God hath made both Lord and Chrifl 5 and He Hfc*»J.«fc
who took not on him the nature of Angels, but took on him
the feed of ^Abraham , is exalted above Angels , being gone
Into Heaven , and is on the Right Hand of God; *An-
gels , ar>d Authorities , and Pavers , being madefubjeti unto
bim.
There is a word in the Text that is very Emphatlcal ,
which is vm^'-^jiyhe hath highly exated% The Elegancy of the
Greek tongue is lingular ; The Apoftle hath a no-
table word , Efhef 3. 8. ikci%&7*e?f > leJfe ^ayi E?!l' 3-8 *K*tffor*e#;
the leaft of Saints ; and here we have a no lefsre- Mmmommmimmm Bczj.\
markable word , vV4»" , he h*ih highly exalted gjl mimmo' Cor- a '
him; God bath exalted Jefus Chrift above all Ex- J^^k Emphaticus efl
altatiw ; the Exaltation of Jefus Chrift, was fuper- htc notmdas Ficonafmuu
fuperlative. TheLatine Verfion of the wordw^p. <\- <*• Super omnm aititudi-
«>+w , Sxaltavlt cum, he exahed him', is too ^T^!^fl^^f
low'toexprefs the fublimity of the Greek word. ^J£ (Mmiwem $*.
We have here an elegant and an emphatical Pleo- Syr. Subltmifm fubiima-
nafme, which the Greek tongue borrows of the w* cum. A™b. infigwer.
Hebrew , as is frequently u fed in the New Tefta- *«*#• N*»&anus.
ment , as it is faid of the Magt, when they
^W the Star , they re;oyced with great joy; and M«.^.xo. 'Z%*fYi(W %t&*
& when Chrift came to Celebrate his Jaft PafTeo- ^^ "'^
ver, he kith to his Difciples, With be pre have 1 fcu^eaj. iy. 'Emfofu**-
defred ta eac this Takeover. So it is fad here, <Tt9i/Wa.
the Lord Jefus Chrift vests very highly exalted; he
was exalted with all Exaltation. Jefus Chrift in his %£fprrt-
ctio/i was exalted ; in his Afccnficn he was highly exalted;
ih his fitting at the right hand of G^d\ , he was very highly
exalted above all Exaltation. Chrift in his kefir-rett'on, \\\ s
exalted above the Grave; in his Afccnfon, above the, '£krtkY
and in his Sejfion at Gods right hand , he was exalted above the
^L^heft Heavens..
It
3*2 Chrifis Exultation. Serin. t$V
It is very Remarkable how rh* tleps of Chrifis Ex-
akatHh did punctually anfwer co the Iteps of his Humili-
ation.
Heb.*.*.
Th.re were three fteps by which Jefus Chrift defceflckd in his
voluntary Humiliation.
F;rft, His Incarnation, by which he 'was made of a womany
2. Cor. V a i. 2!kiv4b became man\ he was made fihns , arid fo became our
Gil. 3. 13. -Surety ; he was made ^ Curfe\ and fo became our Sacrifice.
Gal. 4 .4. 7 his was the largeit (tepof Chrifis Deirenfion and Humiliation;
H*J-7'-'"« for ir was more for the £0;? of God to become the Son of man7
than for the Son of man to de, and being dead, to bz buried,
and being buried , to continue in the (late of the
dead , and under the power of death untill the Third
Djy.
Anfwenb'e to this degree of his Humiliation , was his T{e-
(iirrc'd'ion ; for as by h s Incarnation he was manifeft in the
Koto. 1.3,4. fleth 3 the fon of man , made of the feed of David according
to :ke flefh , fo by his Refurrettion fiom the dead , he was decla-
" red to be the Son of yod> with power according to the Spirit of
kdiififfi, The Refurredion of Chrift was the firft Rep of his Ex-
riay'/fcat'o altarion , He was declared to be the Son of God. He Was al-
2f «H"'" way2sthe Son°f God, even during the dayes of his flejh *9 but
'rfZsit IIZa- then he was openly declared to be the Sonne of God, that he
am Aw. c°uld by his own Almighty Power , ratfe up the
Tem'le of his Body , which the Jewes had Z>>
fir of d.
The fecond ftep of ChriftsHumiliation,washis poor, painful,
and contemptible life , and his painful , fhameful , and curfed
death of the Crofs ; He was found in the form of a Servant.
Hctvjr.7. He was defpifedin his Perfon , Miniftry , and Miracles in the
dayes of his fiefb ; that is, whilft he lived here upon earth. He
was poor in estate , followed by the poor ; he had not where to lay
Mar. 11, j. fa heady he was reproached , and counted a Sabbath-breaker,
Mat.8.20. a winc-bibb r , an enemy to Cafar , 3LB/aff>hemer7hQms corniced
every thing but what he was.
Anfwerable to this great Exinanition of Chrift,ishisafcenfion
into Heaven, and fitting at the right hand of Ged. Man did not
fo defpife and difparage, but Godhath honoured him, coyfc
m
Serm.i5« Christ Exaltation. 313
on the right hand of God ; note the great honour thac Jefus
Chrift is inverted withal ; as he was man, fohe was ^ow^tha»^^
the Angels; But in that he hath faid unto him , Sit thou on my a* **
right band) he hathe xalted him above the Angels \ for
to none of the Angels hath he faid at any time , Pfalai©. i.
Thou art my Sonne , Sit thou en my right hand.
To ft at Gods right hand) is ro be next in dignity and honour
unto Almighty God \ and this is that which the Apo'ib fpeaks
of, fhowing how God rai{cd fefm Chrift fiom the dead , and
fethim at his own right hand in the Heavenly places , far above Hcb.f. i$.
all principality and power , andm:ghty and dominion , and every ^Pk,i,io, \u
name that is named , not only in this world , but alfo in that which
u to come , and hath put all things under his feet %
and gave him to be the Head over all things t? the
Church.
Thus allthediflionour and reproach that was caft upon Chrift
in his life, and the ignominy of his ftiameful , painful, and cur-
fed death of theCrofs is now taken away by Chrift his afcending
up into heaven , fitting at Gods right hand , and all the Angels^^1^*
of God worjhipping him.
And thus our Lord Jefus was exalted from a death of ftiame,
to a life of glory, and that not to a temporary, but an eter-
nal life. Chrift was railed up, not as Lazarus to die againe ,
but Chrift died but once , hut lives for ever at t lye right band*om6t*'
of Godtoma\eInterceffion. So fpeaketh Chrift of himfelf , lam ge&-7.*f
he that livnh , ar'dwas dctd, and behold I am alive for ever- ,ltl°*
more.
1km he that descended in his buri.il I no the 'oweft parts of F •
the earthy is the fame alfo that afcended up far ab.vcthe He a- k*7$h £pSm
?» tw* yw, 0 KstTct@&{ dviif i<n xj 5 ap&fi&f Cm^Aw tclvtvy tw V »£**
3. His coming to judge the rocr\d , ar.fwers his being judged
in the world , 2nd by the world. As Chrifts Exaltation began M -
at his Refurreaion , foit (hall be compleated when he {hall com" Vt\u?ffict
in his glory , and all the holy ^Angels with him ; then (hall he turns qitivtnit
Jit upon the Tkoneof his glory , and before him {hall be gather- judicwdtis* 4
td all Nations. He that came at firft to be judged , (hall come
Sf the
3 1 4 Cbrijh Exaltation. Sejm 1 $
the fecond time to i*4g? th? world. We have in the Scriptures
feveral defcriprons or Chrifts glorious coming to judge the
world ; but when he fhall come ndeed , he will make known
Joh.?. 12,17. his power and glory to all the world. God hath given the judge-
1 Cor. 18. ment of all things and perfonsinro the hands of his Son Jefus
2 Cor.?, jo. chrift; the day of judgement is therefore ca' led the Day of
rCot.tiiv. Chr]P> and the Judge ment -feat , is the 7 r'ba^l.f Chrift:,
iThef.i-S. * thz appearing, the coming , the revealing of Jefus Chrift the
-rf&s io- 42. jxd/S °f c;Uuk, arjd dead.
The Apoftle gives you thefirftand laft part of Ch rifts Exala-
tion in one Text i and make thefirftpartof it , as an aflurance
Of thelalt; God (faith he) hath appointed a fey in thtwlich
A&s 17/31. he will judge the world in righteoufncjje , by that man whom he
hath ordained, wher.of he hath giv:n afiuranc unto all m n , in
John j\ 12313. that hehaihraifed him from the dead. Whence we may be-
lieve, that as certainly as Chrift did rife, fo certainly fhall he
cometo judge the world. God hath given us aflurance of the
one by the other. And this committing all judgement to the Lord
f fiu ( hrifi, is that he might be glorfred ; the father hath com-
mitted all judgement to the Son , that all mexjhould honour the Scny
as they honour the Father.
Sedebit Judex Then fhall our Saviour appear in his glory, and judge thofe
qvfatitjub wickedones that judged him. We read how the Jews by the
CrSo^rhe]^of 7udas and l^e Sou.k*iers » took him a<:d kound fcrn,
qiaYdfofakm^^ him to the High Prieft , and afterwards^ to Pilate , and
esJreus, ^»g. how bafely he was bet rayed ,falfelyaccufed, unjuftly condemn'd,
and cruelly munfrcred,
Butth>irewillbea day, when Jud.u and the wicked Jews,
ftj^ftofewhcxi Herod, a; id Ttitm Til-tte, and the Souldiers , and all
ImftSa^ his enem5es niaI1 be dn*d int? his Prefenc- i «M then the
Uffocrmep'ffi&d Jefus who before (hewed his pa itnee, will (hzw his pow-
ttewam, er j and he who was founjuuTy condemned, ihall judge the
A&s 17.51. ^wo.ld in righteo"fnefi ; and he that Was numbred amenaf}
Ifc.y3.10. j ' Tranfgrejfours , (haliatthat greatday judge and punilh all crank
greffours.
And thus as Chrift humbled himfelf in his Incarnation ,
in his Lfe , Death , and Burial , fo God the Father hath
exalted him in hig Refurreclion , Afcenfion , Setfion at the
right haad of God, and in conlucuting him Judge of quick and
dead. Jefus
Strife r$. Chrip Exaltation. %\$
Jefus Chrift by his Refurr;ttion overcame ail his enemies ,
death , and him that had the power of death , the cI>eviL By pSf,,I,,4« ■*
his] tAfcenfion^ andlitting on the right hand of God , he hach *'*"' *'
Triumphed openly over them ; and by his bein^ appointed J^^f
<?f *//, he will avenge himfe/f of all his enemies , when all mult
appeare before that High Court of Juftice, from which thesis « ,
no appeal. So that the Lord Jefus Chritt by his M^nBion^m^^
is exalted above the grave ; by his Afcenfion , above the earth; tmo fdJiimil
by his fitting at Gods right handy he is advanced above the hea- ttsexaUatm&Jl,
vens; anefby be:ng the Judge of all , he is Exalted above Brenc.inloc.
Angels , Principalities , and Powers ; and as he was a-
bafed more than others , he is Exaked above all' o- •
thers.
Thus in part the glorious Exaltarion of Cbrui hach been kt
forth in thjfeveral degrees thereof. For the iur:he; Demon-
ftration of the Doctrine of Chrilis Exaltation, \ct us confider the
particulars thereof , as they are contained in this Scripture , and
they are thefe three.
i. God hath given him a name above every name.
2. That every knee, of things in Heaven , and things on
the earth , and things under the earth, fhali bow to the Name of
Jefus.
3. That every tongue muft confefs that Jefus ChrilUs the
Lord.
For the firft of thefe we will enquire ,
1. Whatwearetounderftand by the Name given unto JefuS
ChriA?
z. How this Name is a Name above every Name ?
5. How we are to underftand this , that God hath
gtv>n i%*ei<r*7o to Chrift > a Name above every
Name ?
In Anfwr to the firjh.
1 Firft, Some by this Name do underftand the Name Ghrift Je-
fus, andfotakeit//Vfr^ ^ but neither Jefus nor Chritt is xname
above every nam\
Sfi 1. Not
3i5 Chrijls Exaltation. Scroui^
i. Not Jefw , for that was the name of Jojhna the
Son of Nh#; the famous Captain of Ijrad , called Jejw by
the Apoftie , thbrews 4. 8. And of this Name was
the Hi^h Piieft ]ojhxah , the Son of fojedel^ , H**-
gat 1.1.
1 Sim i4 7. 2- Neither is Chrift a name above every name, for
rnfP-rrtUO Sanlh called the L-rls anointed^ Chrifiw c£>imim. And fo
Unttmfiv: alio the Prophet fpeaking of Cy us , ca leth him the anointed of
chriSus T)omi~ tiK loy^ We cannot therefore underftand this of any name
?i- either of Jefusor Chrft; for Paul is here fpeaking nor. what
Nonfnfupra the name of our Saviour was , but of the Honour , Dignity
mm nomen Power , and Ma;e(iy , to which Chrift was advan-
non iittiHigcn- Ced.
dwell dealt- Secondly, Others , as Ulcrome and Theodrnt do think
SS^lhatin' that Chrift was called ihzS nne of God, he had therein
fu vei ctmfi. a name above every name • and this Exposition is gathered from
Brent. thatpaifage of the Apoftie , thatjefus Chrift was much better
Heb, 1,4^5. than t-:)e ^Angels , as he hath by Inheritance obtain d a more
excellent, name than they ; for unto which of the Angels [aid he at
any time , Thost art my Sonne , this day have I begotten
thee}
But though thsbe true , that to be the eternal Son of God ,
is a Name above every Name, yet this cannot b: meant here*
for it is fpoken of that which Chrift was exalted to after his Hu-
miliation ; but from Eternity he was the Sonne of God, and
did not ceafe to be ib by his Incarnation and Humili-
ation.
Thirdly, By Name therefore we are to underftand that Pow-
Tnn07V°~' er > E>-l!ity > and Authority which Chrift was invefted
S^S;™haii atothc da>es tfh'fijh, and Surferings were
Calvinus. finished.
Gcn.^.y. 1, Sometimes in Scripture- phrafe , Name is put for glory
t:un y}& an(j Rcn0wn. So we read of men of Renown , it is in the He-
Vlrj?™Ulil brevv> Men of Name > an(* of famo™ me» > Heads of the
p1c^on'^^i Houfe of their Fathers. What we read fanvm men, is in the
Vhinommum. Hebrew , CM.cn of Names •, and thus the glory which Chrift
Johm, i4« >sr invefted withal, is the Glory of the only begotten of the
Father.
2. By
Sferm, x 5 . Cbrijis 'Exaltation. 3 1 7
2. ByNtme in Scripture-phrafe , is meant Power, and Au-
thority , and the Soverai^nty by ^vhich Ch:ilt is King f Nati-
ons and King of Saints ; and thus the Scripiure fpeaks; Tue
works ( faun ChriftJ that I d> in my Fathers Name , they JoflD »o.2f.
fcif* witnefi of me ; t* ^ Vath:rs Nam'. , /. *. by the Power
of God. Thus T tcr fpeaks to the Criple In the Nam; of f - A^s ^ tf
/*# Chrtft cf ffaiaYttb arife and. walk^, I. *. by the /W<rr of Afc^ T
fori ft ; for fo it is expreffedj when the Council queliioned them
for this thing,they are asked , By wh^t power , or by what n.me
have )0H done this ?
So then , we are to underftand by Name , that Honour, Au-
thority , and Dignity , which Chrift now enjoyes in Heaven ,
of which he fpaice when he was afcending into Heaven , ayill
power is given me in Heaven and Sarth ; and the Glory of^j^jg
ChriftsName isfuch, that it (hall be celebrated through ail the
Ages of the World •, Heaven and Earth fhall Ring with the prai-
fes of his Name , as the Angels praifed his Name at his Birth j
Behold J bringyougood tidings of 'great joy, which fhall be un- Luk.2.i05ii>
to all peopl ; for unto you is borne this day in the City of David ,13,14.
h Saviour, wheats Chrift the Lord ; and (uddenly there was
•with the Angel a malt it fide of the 'Heavenly H fte , fraiftng God,
and faying. Glory be to God in the higheft,on earth ye ace, good will
towards men.
So they do now praife him and worftiip him in Heaven, Heb.i.*.
faying , Worthy is the Lambe to receive 'Tower , tf»^ReT.$.i2. «|
Riches, and Wif dome, and Strength, and Honour, and G lory, wd
BleJJing.
Secondly, How hath Chrift obtained a Nam; above every
Name *
This Nfo^en faper omnenomen, a Name above every Name,
is a demonftration of Chrifts Super-Exaltation, and it notes four
things.
Fir ft , This is a 'Hamc above every 'fytme , that Jefus
Chrifi i>ould be the only Saviour of the World , that his
Nams ftiould be the Only One Name by which we are
Paved.
Of this the Apoftle , The ftone which the builders refufed , tfA&4'iV*V
become the Head of the C'om:r y neither is there any Salvation in
any
3i8 Chrifts Exaltation. Seem. 1 $ *
any other , for there is non: oth:r Name under heaven given a-
Jolin4.4i. mongft men , whereby we mutt be faved. He is indeed the
ovtvj \&v d- Chrift , the S Avi our of the World ; when we may underftand
amSw^ 0 ctuth} noi on]y emin.ntlj , bat exclufwely ; He is th- Saviour , there
t^w^« , 0 -s none befides him. We read that God did raife Saviours to
his people| Ifrael^o acknowledged the Levhes in their folemn
Nchera.Q.17. Faft-day ; 7W (O Lord ) delivered/} thy pe fie into the hands
of their enemies who vexed them , and in the time of thir trouble^
when they cry ed. unto thee , thou hear deft them from heaven , and
according to thy manifold mercies ythcu gave ft them Saviours wl:$
Javed them out of the hand of their Enemies. Such a Saviour was
Mofes to the Israelites from the Egyptians , Jofhua from the
Canaanites , Gideon from the Midianites , Jeptha from the
Ammorites , and Sampfon from the Philiftims ; but all thefe
were but partial, petty, and temporal Saviours. Thefe faveel
thebodyfrommifery, and that but for a time ; Chrift faves
Mac. i# 1 1. our fouls from our ftns , and that for ever. All thefe Saviours
ftoodin needof the Saviour.fofbuahimteli had eternally perill-
ed, had it not been for Jefus Chrift.
Jefus Chrift was the only Saviour , to whofe moft precious
and faving Name , all the Old Teftament pointed at. He was
the Saviour in whom all the Promifes were performed , all
the Typ:s accomplifhed , and all the Prophefies ful-
filled.
A~ o It was unto this only Name, the Saviour, that all the Pro-
Gen. 49. 10. pb V b*re ^itne^% He, he it was , that was Jacobs Sihhhy Da*
•Pfal.uo.i. vids Lord , Ifaiahs Immanuel , Jertmies Branch , Daniels
ITa.7.14. M'ejfiab.9 and Haggle's defire of all Rations. It is in his name ,
J£C1M- and his Name alone that all Nations jhall t;uft> and that forfal-
Ha"i.o9' vation.
Mat. 1 2. \i. Secondly* Jefus Chrift bath a Name above every Name,^ in
that he is exalted to fit at the Right hand of God, which is a
Name or honour which never the Angels nor Arch- Angels
had. This I prove from that paffage of tte Apoftle in his Epi-
ftle toth- Hebrews^ where it is faid concerning Chrift ; tvho
having purged our jinxes , is fate down on the Right hand of the
J?Cb'1'!'4' \ {JMatefly on high , being made fo much better than the Angels ,
CVJf£,»y ***' '"as he hath by Inheritance obtained a mire excellent TS^ante than
tky ; for to which of the vfngels faid he at any time , Sit
on
Serin 15 . Chrift f Exaltation. 5ip
on my rifht hand , till I make thine enemies thy %Foo- TT ,
Thirdly , He hath a l^ame above every Tjjwfe , becaufe it is
through this Name , chat tie Name of God becomes a comfort
unto us. The Attributes of G J y are the Name of Gog< Now
without an Intereft in Chrift, we ihall have no comfort in .my At-
tribute of God.
■
To a Chriftlefs finner,ail the Attributes of God arc againft him;
asforinftance,
i. God is wife; that's the curfe for a wicked man j for
be knows all that wickednefs thine own heart is privy
to , and much more evil by thee , than thine own ^r/JCjV,ro#
knoweth. **'la
2. God is holy , and therefore he muft needs hate thofe
that are Filthy , Being of purer eyes than to behold in-
iquity.
3. God is jufti and if the righteoufnefs of Chrift do not
Skreen thee, the wrath and vengeance of God muft needs break f#I^ v
out upon thee for thy guik.
4. God is 'Almighty ; and how fhall the Potters Vcflel en-
dure the leaft touch of his hand.*' how fhall the chaffe ftand be-
fore the Whirl-wind of his wrath ? how fhall the ftubble dwell
with everlafting burnings ? and fuch are all Sinners out of
Chrift.
A 1 the thoughts of God muft needs be terrible to all thofe
fouls that are out of Chrift.
y But the Name of Chrift, is that which makes the Name of
;Go i a Sanctuary zndfirong Tower ; the face of God fhtn^s upon
lus in the fae 0 f Jefus Chrift. prov. r g. 1 0.
As Mofes when he was hid in the Rock , could with delight 2 Cor.? .$. 1
\ hear the Name of God proclaimed ; (o how fweet , and Exod/3^. ***
• lovely , and comfortable , are all the Attributes of God 22.
to all thofe that are in the Rock , the Kocl^ Christ 'Cor.xo.*
1. God is a wife God y themore is my comfort, may a Be-Pfal7
lieverfay, for he knows how to guide me ; he knows what I wanty Mat, 6>i i?4*
andhoT9i9ftipfly it.
2. Cjod
3ao ChriBf Exaltation. Scrm^5%
2/ God is a holy God , and thats a comfortable Attribute^ for
1 Cor.i. 30, in Chrift he is onr fantlifcation.
5. God is a mercful and gracious God , fo he is in himfelf .
but in Chrilt Jefus he is molt merciful, gracious, and full of
Pfai 10: ix comPal^lon t0 P/ty a.n(* Par^on his children , Even as a
Father fitieth his Children , fo the Lord pitieh them that fear
him.
4. He is an Almighty God , mighty in power , and thus his
Pro* 1 3 10. Name> chrou8n tne Lord Jefus is a ftrong Tower , the righteous
&onJt*t; fly unto it y and finde favour ; and through Chrift a be-
liever can fay , If the Lord be for hs , it matters not who are a-
gainftus.
?. Laftly, Even the Juftice of God through the Lord Jefus
Chrift becomes an Attribute of comfortable Confederation ;
for becaufe God is juft, therefore he will not condemn thofe
« R for whom Chrift hath fatisfied. There Is no condemnation to them
Mal.-». 17. that are inChrisl Jefus ; God will not condemn thofe thac
arein Chrift, but for his fake will (parcth.m, 'as one tfanthhis
Son thatferves him.
And thus the Name of Chrift is a Name above every Name,
becaufe through his Name, it is that the Name and Attributes of
God become comfortable unto us.
Fourthly, And Laftly, The Name of Chrift is a Name above
every Name , becaufe his Name fhould be moft; recious and pow-
erful in his Church throughout all Generations ; thus all the Af-
T*oW l8'^°" remblies of the Church fhould be in the Name of Chrift ; they
iCort.4.*' vaxL^mf€e: in &* ty.*#*g} al* Prayers are to be. made in the
Name of Chrift- «•*# Chwch-Ccnfures are to be in his
ifttaif;- 19. Name; Mimftcrs muft Preach and Adminifter the Sacraments
in the Name of the Lord Jefus ; and thus he hath a Name above f*
very Na^.e,
:>. The third thing propounded , is , How are we to under-
jtand the word s£*ei*W-Cod hath given him a ^wc ,
&c.
1 anfwer, Thismuft be underftood of Chrift -9 as Media-
tour , for fo confidered, and focnly he was capable of Ex-
alt at ion.
1. There are fome that hold , that Chrift as God was ex-
alted; that now in Heaven fthe glory of the God-head, which
lay
n^5* Chrim ¥xaliatwn. 32 a
lay hid , and was vailed in the Tub rkacle 0" lis fejb, is nowJ^Vi r- f4-
exerted, andfo exalted. 6ut the manifestation nf the D.iry, W**7*-
fs no exaltation of the Dei.y. When the Sun Sixties oat of a
dark night , the ayre is illufirrated , but th: li^ht of the j>unrtt! is
not encrealed. The Lord Jefus was exalted in that Nature ihj
which he was humbled , and that khis Humane Nature, .? ®&i^»*
As the Divine Nature could nor fuffer , neither can it l&f^*£». *
exalted. ( . Greg, NyfT
God b.ingthe highest ^cannot be exa'ted. It was the Humane
Nature of ""Chnft that is thus exalted.
If we look upon the Divine Nature of Chrift, fohe was *w jVin 10,30,
with [the Father , ; and equal to the Father ; an! thus it Phil. %. 6,
muft not be thought chat Chrift could be capable of ££.£<« «*?««*«
,,Mr- M & - dtgebat exalts-
altation. twivatr
When God gave him a Name >? Theodoret excellently un- qln ^!iatts e\
X folds this great Myftery thus , Chrtft ( faith he ) did not receive ratfytriCah.
that which he had not before, bat he did receive that at man} which Non ca accept
from all eternity he had as God. chnUlis l'f*
■ 2. Butweanfwer that the \#d**r* of the Text, hath ^if-^,^55
tion unto Ch rift as Mediatour God-man ; not as God, fo he ut *\iom ^ua '
s- could not be exalted at all ; nor as a meer man , for fo he could habebat ut m-
not be capable of fo great Exaltation. The Humane Nature o£L's- Theod.
Chriftbeinga Creature, cannot be capable of Divine Worfliip , %uf-rx£™n\
or of fitting at the right hand of God. But the Humane Nature ^ T]Ta!tlt*ut
of Chrirt by the perfonal infeparable union it hath to his Divine eft, Aug,
Nature, is thus advanced.
Having finifried the firft particular of Chrifts Exaltation,
that God hath given him a. Name above every Name; I now
proceed,
Secondly, Another particular of Chrifts Exaltation, is this,
That at the Nam? of Jefus every knee fhoftld bow ; In the
handling of which , I will endeavour to refolve thefe Que-
ftions.
Queft. I. J^hat are we to HrJerftand here by bowing the
knee ?
c^/w.i.Some rake this literally ,as thePapifts,who in their wor-
ship bow the knee as often as they heare the Name of Jefus menti-
oned. I he L_arned Zar.chy is of an opinion,that fome of the Cere-
monies in ufe amongft the Papifts, might have an innocent Ori-
Tt ginal ;
523 Chrifls Exaltation- Serm.15.
ginal ; as their fining with theCrofs , to fhov thac they were
not afhamed of the Crofs of Chrilt , with which the Heathens
did reproach them ; and fo the (tending up at the Creed , to note
their refolution to ftrive together for the Faith that was once
delivered to the Saints. So genuflection to the Name of Jefus,
was ( fay fome ) in oppofition to the Arrians , who denyed the
Divinity of Chrift ; but whether thefe things were io inno-
cent at the firfi; feeing they are all of humane inftitution,
and have been abufed to fuperRition, we have juftly laid the
ufe of them afide. And this Text cannot be fo underwood ; for
if by Name we underftand the power of Chrift , then by bowing
the knee, muft be meant our fubmiflion and fub;e£tion to this
power.
By bowing, therefore, to the Name of Jefus, is underftood
that obedience and fubjection which is due to the Soveraign
power and Auhority of Ch rift. Thus when Jofeph was exalted
Gen.41.43. to that Dign;ry and Authority in £gyp*y that there was none
M«*8 iS2"5' 8reacer tnan hc > but Tharaoh himfelf, They cryed in the
Xdsa.ie.' ltreets where Jofeph went, Bow the knee. Thus God the Fa-
x Cor.2.8. ther, gave Jurifdi&ion and Authority to the Son , that
they which honour the Father , might a IJ 0 honour the Sonne.
All power (faith ChriR) is given me, both in Heaven and in
Sarth. He is the Tr'ince of Life , and the Lord of Glo-
ry , to whom all obedience , fervice and fub;e£tion is
moftdue.
Q^ueft. 2. who are they muft bow the knee to Chrift , and be in
fubjett'ionunto him }
Anfw. All Creatures ; for the Enumeration is full ; which
m^w«,W- Chryfoflome thus Expounds ; Things in Heaven, on Earth, and
^V^'k under the Earthy /. <?. Angels , Men, and Devils, which Thso-
*££ triw dom d°rh mo.re ckarly B^bm.
w&i $ Jyy*- ' '• Thngsin Heaven, i.e. good Angels, and glorified Saints,
hoi k) eL-.fyo. fpiritsof ju(t men made perfeB.
-Trot £<buuo- 2# Th ngs on Earth ; all men living , both good and
m. Chryfoft. bad>
m c 3. Under the Eart&; y^mx^viA infernal i a; /'. c. Devils and
damned fpirits.
Serin. 15* Chrifts Exaltation. ^g
Alhhefe mudbowthekn^e , and mufi; yield fubjection unto
Jefus Chrift.
L All knees in heaven (lull bow co Chr ft voluntarily.
1. The good Angels , they did alwayes honour
and obey the Lord Jefus. It was the joy of the x<Vngels
of Heaven , to be Subject and Serviceable unto Jefus
Chrift.
1. Before the Incarnation of Chrift, an Angel mftrudled Da-
rnel concerning the Mejfiah, and how long izfriould be before Dan.*, 14.
his coming.
2. When the fulnefs of time was come, an Angel comes to
the blefled Vir in , and faid , Fexre not Mary , for thou
haft found, favour with {/ od" , and boh Id th*H fhah con- Lu^e *-.?o,j r.
celve in thy womb , and bring forth a Sonne , and call his Name
Jefus. •
3. As foon as ever he was born, an Angel brings the glad-
tydingsofit; and a whole Hofte of them who fang togetier >(ol?s8*7'
and fronted for joy at the Creation of the world , do with a fong u z lf **'
Celebrate Chrifts Nativity , Glory be to God on High ,
&c.
4. When Jefus Chrift was in danger to be kili'd by Herod ,
an Angel warnes of the danger, and directs his Mother to flee with Mat.».i $.
him in. 0 Egypt.
^ . When he was tempted by Satan forty dayes together, a little
before he entered upon the work of his Miniftry , behold An* Mat.^ir.
gels came and Mini fired ttnt ■ him.
6. When he was in his Agony in the Garden , ready to take
the cup of trembling out of his Fathers hand , there apeared
an Angel from heaven fir engthen'mg him. This blefled Creature Luke 22.43.'
out of love and duty, feeing his Lord and Mafter in fuch diftrefs,
came in to fuccour him.
7. And as the Angels gave the firft notice ef his Birth , fo
alfo of his Refmrretilon ; an Angel told the woman, ft is not here, Mat.2$.tf.
he is rifen.
8. The Angels attended Chrifts Afcenfion into Heaven, for
they told the Difciples , That at they f aw him afitnding into Afts I,n«
heaven , fo he fhoald come again from Heaven in like man-
ner.
T t 2 9. And
324 Chrtjis Exaltation. Serm. 1 5 #
9. And with infinite delight. did they welco.neChrift tohea-
Heb.i.*. ven, where, upon his firft comirg, all the Angels Aid worfiip
him.
10. And Laftly, When Chriftlhall come ac the laft day to
-^ThcH V* iuc^€ ^o:b clli^c^ anC* ^^ ' be W'** COme W*k *lllu's holy An-
Mat. 14.31". £&* with him y and fhall be Revealed from Heaven with his
%i'i(rhty Angels ; who then moil willingly w;ll be employed , to
vathtr together *H his Sleti , from the foure IVindes of
Heaven.
Col.i. x*. AH this fervice the good Angels performe unco Chrift , not
only as he is their (Creator ( for bjhim were created even the
things that are in heaven) But they yield him this Subjection
C0U.10. as he is their Head and (jovemour^ and fo he is called the
Eph.i. 2i3 12, H^d ^ a(l cptfgrfftfoy apj q>ower . -u ^ of An-
gels.
And th;s voluntary fubje&ionto Jefus Chrift , is becaufe
they have benefit by Chrift , though not in a way of Re»
demption, yet they owe their Confirmation unto Chrift.
The" good Angels, though they were created good
Hoc ipfum, quod [wfti An- and excellent creatures , yet as creatures their (tare
gtli, ab ilia jhtu bc&itidu i3 mutable ; and they had in them a potentiality and
tit in quo junt , mutm in a p0ffibilirv to fin and fall , as well as thofe Angels
detenus nuUo moao pojjunt, f. - . „ , . ' ,, m. ••• & •
Zntft its nxmaliur i4- wmch ht,C !hl'fr? P*"™' ^ thiS Poffiblllty »
t»w , /m Hty«>:» <*"" removed by Chn(* \ who by nis £w ^d ifrt np
(tint) gratia divin.t Urgita* fallen man , and by his Power , freferves the Angels
uctUmrn. >*iig.<tefidead that they (hall not fall. And therefore k is, thacin
Pet. Diac car.23. w of thankfuinefs the Angels in Heaven do
dTdUAngtU-fttnii r.c'ubc- bow their knee m Subje&ion and Service unto
urn. Bern. Chnf?.
2. As theglorous Angels bow the knee to Chrift in heaven
fo thzjrpirits~ of juft men made rerfell ; the fouls departed do in
Heaven., praife, ad >re, and worlhip the Lord Jefus -Chrift
and do yield voluntary fubjeclion and obedience to him ; unto
when duty, they are more carried by a principle of thankful-
nefsj that Chrilt hath Redeemed them : this is fhadowed 011C
imio us by the Vifon of Samt John ; who having feen the Lord
jelus taking the Book with feven Sea les, and opening it, he
heard the Saints in Heaven iinging anew Song , ai.d fayinc,
'Xhon art worthy to take the Boo^and to,o\en the Stales thereof-
Serm, 15. Cbrip Exaltation, 3*5
for thou waft flain , and haft Redeemed us unto Godjuttof ever) kin* _
dred, and tongue, and people, and Ration; and haft made us unto ev,*-9>io.
our God, Kings and Triesls, &c.
This is the daily work-of glorified Saints in Heaven , to caft
down their Crownes before that Throne where Chrift fttteth. The
Saints departed , are difchargecj from thofe w.ights and clogs <^ Rc^4«10*
corruption, which did hinder them from this duty while they
were in the body , and cumbred and peftred with the b,dy */Hcb.i2.i.
death. They are never weary , though they never reft day no, Rom.7.2^ ]
night , faying, Holy, holy, holy Lor d G 'od ^Almighty, which was,^y'*'6,
and is, and is to come.
And thus I have fhewed you how things in Heaven do
bow the knee , and are fubje# to the Name and Authority of the
Lord Jefus.
II, Things on earth , i. e. Gc?d men , and Bad
men.
1. Good men 1 the Children of God who by the grace of Pfe.i 10.5.
Chrift, are made a willing people in the day of his Power ; for
fuchisthe heart-turning power of Gods Grace , that of unwil- ifal.48.4,
ling, he makes us willing; God by degrees removes out- of our
necks the iron //Wa>,that hinders us from ftoopin^ and bowin? to
Chrift.
Grace by degrees doth take away that enmity in oar m'ndzs , qq-lz
and that cartial-mwdednefZ , which neither is, nor can ^be Jub;eclto Rom. 8,7.
the Law of God,
By nature we are Children of difobeJte^ce as well as others; Rom.y.^,
and are willingly fubject to no Law but the Law of our CMem- Eph.i.3.
bers^ nor to no will, but the wills if the flefi? ; but the Grace •
of God removes that ftoutnefs of heart , contumacy, and Re-
bellion , which is in us naturally againft Chrift , and fo fvveetly
and powerfully inclines their wills , that they follow the Lamb Pfalii^. £.
wherevrr he ooes , and have Rcffe% unto all the Ccm- l JofM'3-
mandments of ' Chrift -, and rot one of them is grie- V'™a*> ***
vous. A Child of God willingly fubmits his Neck to the Yoke ™fi%x*m*
<# Cfe'ift. ngbis effmefc.
2. Svil men, iheyalfo muftbow the k ee to Jefus Chrift; ta,fubmiitemm
and though their fubje&ionbe rot voluntary and ingenuous, yet ****•
bow they muft, and bow they do • and partly through the a-
wakening of a natural conference , partly by a fpiric of bon-
dage*
3i6 ChrittsXLxahation. Serir
3 ! ii- ■ —
da°e , and fear of wrarh , they are as k were compel-
led co render many unwftlmg ilrvicesand fubjec^bns unt<*
Chrift.
mn fccczrc Which compulfory fubj\£tion arifeth not from a fear of Jime,
meruit, fed or- but from a fear of Hell.
dere. Aug. AH thefetacaufe they do not wiHinglybti: the yoke of Chrift 1
Mar.n iQ, tncy ^a^ unwillingly become his foot-ftooL
Pfal.uo. i. And they do not fo much honour Chrift, as Chrift may be
faidto honour himfelf upontlum. The wicked do give honour
H ft to Chrift as unwillingly as ever Hainan cloathed Mordeeai ,
and proclaim :d before him, Thus fhall it be done to the man whom
the King will honour.
III. And Laftly, The Devils in Hell ^ are forced to yield
fubjettion unto Jefus C hrift ; and fo Wt*<y$wi& , things under
the earth , infernalia , things in hell do bow their knee unto him.
For if in the dayes of Chrifts Humiliation , he hath exercifed
power over the damned fpirits, and they have acknowledged
him , and his Sovera:gn power over them , much more are they
fub/e£l to him now in the dayes of his Exaltation.
I fhall not need to ihow you how often the Devils crouched
to Chrift whilft he was here on earth. The Devils were not on-
ly fubjeft to his Perfon , but to thofe that commanded them in
his Name) forfo the feventyDifciples returning, gave Ch rift
Luke 10.17. an account; Lord(hy they,) even the Devils are [ubjett unto us
through thy f^ame.
In one ftory we finde j:hat the Devils did three times proftrate
themfelves at the feet of Chrift. Saint Luke relates
the Story of the man pofleffed with a Legion of De-
vils.
1. Firft one of the Devils in the name of all the reft , thus
Luke 8. 18. fuppHcates Chrift , What have I to do with thee , Jefus , thou
Sonne of God Moft High ? / befeech thee Torment me
, not.
2. When Chrift commanded the uncleane fpirks to come out
Vtt.3*. of the man, they be [ought him that he would not command them
to go out into the deep% that is, into Hell.
i . The Devils a third time be fought Chrift that they might go hi-
to the Herd of Swine.
Thus
Ver.si.
Serm . 1 5 • Chrifts Exaltation. 327
- ■ . . . ■
Thus thofe proud and rebellious fpirits were forced to bow, e-
ven in the dajes of Chrifts flefb. James 1-t9-
And therefore much more now Chrift is exalted , do the de-
vils tremble ; Wcread that Chrift (piled principalities andpow- Col,2.ij.
ers , and made ajher* of tbem openly , Triumphing over them $
In which Scripture we may obferve , that Chrift hath difarm/d,
and triumph't over Satan. The word *toxgJW^©- , alludes to
the manner of theConquerour, who difarm'd the Captives,
and afterwards they led t heir C of fives in chaines , when they
made their Triumphant entrance ; fo the words > *^^«i
0fw^5i/W^ do fignifie , alluding to the Romane Conquefts and
Triumphs.
Thus the Lord Jefus Chrift by his death overcame theT>evil^ £e£'2,o4'
and by his Afcenfion he led Captivity Captive , and gave gifts • Dl0 &4mce
alluding ftill to tire manner of the Romane Triumphs, when the affixiin'ulli-
Victorin a Chariot of Stare, afcended up to the Capitol, the gmtur: cbci-
Priioners following his Chariot ; or elfe drawing it, with their ^ls viflbi^r>
hands' bound behind them ; and there were feces of gold ^umtm^DU
filver thrown amongft the people, and ether gifts and JargeiTes boiws hvifibi^
beftowed upon the friends of the Conquerour. to, mvitm9fo
The Devil ever fince the death , Refurre&ion, and Afcen- W^«w- O*
lion of Chrift , hath been overcome and foiled. For by the ll°'fr . ,.
death of Chriffyhe Devil was unarmed,and fhackkd; but preiently m^4 "
after he was gag'd and (ilenc:d,and all his Oracles firmly d*mb and '
jpicchlefc and fo the Devils diverted of their long- enjoyed pow-
er, and they forced to bow , though unwillingly to Jefus
Chrift.
Hence it is faid that the Devils tremble , becaufe they know Jatx\i. 1^
Chrift as their Judge, but not as their Saviour, They muftbow,
becaufe they cannot help it.
But it may be ob jelled.
Objetl. If ail the'Devils in Hell , and all the wicked men here
on earth , do bow the knee to Chrift, how comes it then to pafs,
that the Devil and- his inftruments do continue their Rebellion
and mifchief againft Chrift and his Church.
1 . TO this is anfwered , that even the Devils of He' I are bound
to bow the kn"e unto jefus Chrift , though like wicked Rebels
they have refufed to doit. Andfo much we gather from that
Aafwer of Chrift to the Devil, who when he had the impudence
and
ga8 Cbrifis Exaltation ■.
and audacioufnefe tobiJ the Son of God falf do&n and myr&ip
Mat.^jto. him •, Chrift laid , Get thee behind me Satan > /> jV # * written,
Thou (halt Virfkif the Lord thy God , and him only fait tho%
ferve. The Devils are bound to bow , thou?h they re-
fufe.
2. The Devil Rebels , and wicked men do not bow to , but
biafpheme the Name ot Chrift; and yet Jefus. Chrift bath and
doth exercife Authority over them,
\
1. In limiting them.
2. Inpunifhingthem.
i. In that he doth limit them. The Devil could not take a-
Tbi ii i vvay either Jobs Cattle , Servants , Children , or Halth ,butas
Luke 8.3 J,* ^ar as Gods permiifive Providence was pieafed to lengthen the
chain ; and though God doth lengthen the chain , yet be alwayes
keeps the chain in his hand.
The Devils could not go into the Herd of Swine , till they had
firft ask't leave of Jefus Chrift.
And fo perfecuters,they are limited too ; the Devil and hi?
inftrumems they are limited. The Devil (hall caft fome of you
intoprifon, that you may be tried , and you (hall have tribulati-
on ten dayes. Thus the Devil and his instruments are boun-
ded.
1. As tothzPerfons, whom they fhall perfecute; the Devil
fhall call feme of you, not all intoPrifon.
2. As to the kind of trouble, the Devil ihall caft you into /V/«
Rct.mq. p^ not into W.
3 . As to the time, you fhall have tribulation ten dayes*0 and not
for ever.
2. God will punijb them , and fo they fliall be Subject to
Chrift.
1. In this life; for though the patience of God be long-fuf-
i Pet. *.8* fering , yet it is not alwayes fnffering ; and though he do bedre
Luke 1 8.7.^ * long, yet he will avenge his eh ft.
Luke i*."*7. 2- At theltft daj. Theunjuftare referved to bepunifhedat
the day of judgement ; then will Chrift put all his enemies under
his) f<et ; and then Chrift will fay , As for.thofe mine enemies
that will not that I (hould reign over them, bring themforthy and
flay
Scfin. i % . Chr ijl # Exaltation. 3 3 9
fa) 'them before my face j the total, final fubjefton of the De-
vil and Wicked men , of all the enemies of Chrift unto him,
flull be at the laft day ; th:n (hall all knees b w before God. Thus
the Lord fpeaks in the pioi-ha. / have jwcrne by my [el[% the
word is gone out of my month in right eou[nefs , and. frail not r^-Ifa.^f.i?.
turn , that unto me every kn~e fhall bow , every tongue fhall fweare.
To this Scripture it is tha-t the Apoftle alludes in this place ; and
If you ask when ihall this vniverfal fubje&ion be unto ChriiH
the Apoftle will anfwCr you in his Epttleto the Romanes. To
this end Chrift both dted, andro^ , and revived , that he migfoKom'1 A'9**'
be Lord both of dead and living • but why doft thou judge thy
brother ? or why doft thou [et at naught thy Brother ? we jhall all
fi and before the judgement Seat of Chr i ft ; for it is writ ten , As I
ltve,[aith the Lordt every knee fhall bow tome , and every tongue
(hall cenfefito God.
And fo I am come co the third and laft particular of Chrifts
Exaltation ; viz. Every tongue fhall cenfeffe that Jefus is the
Lord. In the handling of which , I fhall refolve thefe Que-
(tions.
Qoeft. i . what are we to under ft and by every tongue ?
Anfw. i. Some underftand every tongue for every Ration;
and then the meaning is , that the Name of Chrift (Kail be ac-Owta lingua
knowledged and worfhipped by every Nation ; and fo in Scripture Pro V™*
Phrafe, Tongue^ and Language ■, and Nation , they are 5<ro</W jfxnx
f^rrcfc words of the fame notion and import. And this is true , Ktr.<£
that before the end of the world, al! the ends of the earth [hJiVhl 677.
worfhip the Namn of Christ. The Heathen fhall be his invert- H*l. * 8.
tance , and the utter mo ft ends of the earth his foffejpon; and they ^]'71'9'9
that dwell in the m/dernetfe , fhall bow before h'm;"'10'
and the Smne-light of the (jofpel {hall fliine all the world
over.
And it is very remarkable , how God did repair the confufion G
of tongues by the gift of tongues. , ^^ &
2. But I rather conceive , that by every tongue is meant every A£s\ik
perfon; as by every knee , every perfon; for with the heart man Rom. io. 19.
bclieveih unto righteoufnep , and with the mouth confejjicn is made
unto [alvation.
U u Queft. a.
j^o Ckrt&s Vxhation. Serin 15 J
Queft. 2. What are ffl to Hnd'rfcand here that Jerm Is the
Lord}
Cor 2 % -Anfve. Jefus Chritt is the Lord , the Lord of glory m fev >ral re-
fpeas.
I. He's the Lord) as he Is Creatoxr of heaven and earth ; to
VL*m%i\*6 m ^ereislutone LordJefusChr'ifi, by whm are M things y and
We by him. I 'or of him , and through him , and to him are all
things.
M , ^ 2. Ashe was the Son of God, fo he is the Lord, and fo he1
Wfayv ^ hath obtained by inheritance , this moft excellent Name , r* 4<?
xx^^fxty Z^WC/w/i thusChriftis Lord 4 all ; jure teereditario ,
%pou*. as he was the He ire of all things.
Heb. i. 2. y^ Chritt is the Lord ; fo fpeaks the Apoftle , We preach
a Cor..4. 5- Chrifl Jefus the Lord.
1. drift is a Lord to command us ; he hath that Authority,
that he hath an abfolute Soverai^nty over our confeiences ; mea
. ate but Servants if o r Faith, but Chrift is the Lord of our Fakh
I^JIS ^d Confeiences. It is enough that Chrift hath faid it, that he
SS5T* hvheommanded*
2. Chnft is a Lord to faveus; and he hath power and abiii-
Hcb,7.iy- io fave to the ft termoft , all thofe that come unto God through
him. And thus as he rurh the Authority of a Lord to command
us, we (hould willingly obey him ; and as he hath the power and
ability of a Lord to fave us, we fhould chearfully truft in his
Name. To confef that Jefus is the Lord, is fo to b:lieve on him,
as to fay , Lord , fave us , ore fe we perifh ; and fo to obey
M^.8.a£. ^m ^ as t0 fay j lord y what wouldft thou have me to
do ?
Now as every knee mufl bow to the Dominion of
Cfcritt , fo every tongr.e muft confefs tfut Jefus is the
Lord.
i. The Devils nnj Wicked men {hall be forced at the lad
to acknowledge rhe^ower of Chrift , whofe Authority they
have alwayes Vbeli'd a^ainfl. And as Thtraoh and the Egj-
Eaad. 14.15% .tfans clyedout , Lf tis flee > for the'- Lord fight cth again ft
us ; Sofliailthe tloijte{}-hearrcdhnneroneday, fleefromthc
Kc* 6.16, prefence of Chrkt, and aij to the CMountains tofhelttr them pom
dm
Serm .15, Chriftj Exaltation.
the wrath of the Law b. And all the implacable enemies of
Chrift , they {hail be forced , through fpite and rage, to
gnaw their tongues , and gna(h their teeth , and Jay .as
that Curled Apoftate Julian , Tho* hafi overcome me , O £ja-\,\c*n.tZx*-
Mean. MKttt.
2. All the Saints and Angels , (hall with one confent , own,
acknowledge,and praife Jefus Chrift,as the L«^,and as their Lord. -O r
They ihall acknowledge him to be the \jrd their Maker, and their *t*t*snoSt
SavLur, and fo they (hall cry Hofanna to him, and they fhall ac-
knowledge him to be their Lord and Soveraign , and fo they (hall
caft down their Crowns at his feet , and with everlading Hal"
lelujahs fing , Worthy is the Lamb that was flame , to receive Rvt.% ,uf 15;
Wi(dom9 Power , and Riches > and Strength^ and Honour , and Glory,
*ndB!cffing.
There is but one thing more to be opened in this Scripture,
and that is the end of Chrifis Exaltation , which was fck I
$%** t£ e«2f nckf®* y to the Glory of God the la-
ther.
1. Some by €if«f$5*r, do underftand that Jefas Chrift U
exalted unto the fame glory with the Father in Heaven , being
aow fate down at his right hand ; and (o they make thefe words
tofignifienottheendwhy, but the endwhereunto Chrill was
exalted.
And thus the A rabick, and the Vulgar Latine. £**! ^M,
1 ° Con.pt cat ar quit
1 , , . • it- • • 1 • • Domlmis ty/hs
And tnough I believe that there is a truth in this-, viz.. xhitchriftusiSgfc'
Jefus Chritt after he had overcome his enemies, fate down in his "f & t>d -Pi*
Fathers Throne ; yet I cannot fee how the Greek will bear this tm-
Interpretation. Rer-3.11.
r. We fhall therefore take thefe words, Vnto the gh'j of
God the Father^ as fignifying the great end ofCh.ifts Humili-
ation and Exaltation , to wit the glory of GjJ. As God had
no mot iv? without himfe If , fo he had no end b:yond himfclf .,1? *' lgl
in giving of Chrift. God gave Chrift for u$rJiccaufe I. e loved eut,7,7•
tu ; and wherefore did he love us, but becauje he Ifved u ? and
the maine end of all , was, that aM might be to the p-r.-ifi ^Eph.iV,
the glory of his grace. Thus Chrifts Exaltation was for the ho- . , j
Uu2 nouring
33? Chrijis Exaltation. Serm.152
nouring of God the Father. 1 JefusCh rift prayed , Father, glo-
rifie thy J^ame y then came there a voice from heaven, faying *
1 have both gh ified it , and will glorifie if againe. As it God
the Father had thus anfwered Chrift, Sonne, I have glorified
John 11.18. my Name in thy Humiliation , and I will glorifie it again in thy
Exaka ion. God the Father glorifies his Son , that he might
Luke 10.16. ■ glorifie h: S own Name ; He that defpifi jfc Chr I ft , defpifeth God
John f. 11,13. *kat f€Kt ^im > anc^ ^e t'iac honountk ■ the Sm y hononreththe
Father.
1
Having fpoken of the Exaltation of Chrift , as the A-
poftie handles the Do&rine of it in theft Verfes , I fhall
conclude all with the • improvement and Application
thereof.
/. life of Information ; If Chrift was fir ft humbled , and
tuke*4.itf. then waked; we may learn from hence , that as Chrift first
Aft. 14. 11. fitjfered ; and entered into his glory , even fo muft vre j through
many Tribulations enter into the Kingdom of Heaven. AsitW3S
with the Head , fo may we expea it wttl be with the Mem-
. bers ; the Crown of Themes, before the frown of life ; the
Lcy'ifxo! Crojfeof (hame , before the Throne of Glory ; Humiliation be-
fore Exaltation ; Chrift got not the Crown fine fangnine
& fftdore y he fweat drop of blood for it ; and we cannot
expect an eater and fhorter way to glory. Our way to heaven ,
Pfal.tfrf.ii. J*s like that of the Ifraelites to Canaan > which was through fire
And water, into a wealthy land.
iTiin,i>ii3*i. This is a faithful faying, If we fuffer with Chrift , we jhaU
reign with him ;■ firft fuffer, and then reign ; we pafs through
Mtrjfk unto £//#*,through Bacah to Berechah, through bitternefe
to bleifcdnefs.
II. Vfe of Exhortation ; Is Jefus Chrift thus exalted ? then
kt us y our tongues, our knees, our hearts, and cur lives, ac-
knowledge him to be our Lord.
Toh. 1 % lm what the Jews , and Pilate, and Herod, andtheSouN
Joh.19, diers did in /^^^ > let us do in fine rlty. They put a Crown of
* * ?,\°" Thoynes on his head > let us caft dam our Crowns at his foot-ftoof.
w.15.3. - ,ey
1
Scrm. 1 5. Cbri&s Exaltation. 3}$
They bowed 1 I: e knee, and cryed , Ave Rex Jvda-
orttm, Bayle King of the) ewes ; kr us bow -the ttbithromchritti} ubi fee.
knees of our fouls unto him , and fay, Ave %sx ^H7*> £*^ •"**»''
6Mtt,r*m9 Mtfjcdbe then O King of Saint r; fliit t}ri0m, fcepvnmeU-
whereasthe Crop was his Throne , the nailes his v<, pwpM\t fangms, Coro-
Scepur> his Aj£; was made Purple with his own najpin<e,&M.n:(lriCarni-
bloody his Crovtni^ as! homes , his attendants were fiC€T- Au&
the Executioners; Say the^OblciTcd Saviour ! thou If^f?!™^^
, J r y . 1 /• 1 n m w/w p(?w w pro me.
art the more /? cciohs to my foul , becaufe thou wait ecrn> J r
to much vilified for my fake.
2. Let us take heed that we do not violate our allegiance to
feim , whom God hath exalted to be Lord and Chrift. Sinners! Exod.j.j.
do not fay , Who is the Lord, that we fhould obey his voice } Do ^j* l *•?■ .
not fay , who is Lord over us ? Do not, O do not fay , We will *9' l>
not have Chrift to reign ovrr us.
1. Confidtr , Chi ft is a Saviour only to tlrfe that f*! mit unto „ ,
him. He is the A^thour of eternal lie to them that obey him. C
Icisavainethingtoexpeft the Priv'iedges and Digir ties that
come by Chrift, and not to fubmit to the duties and fervices
which are due unto Chrift. The Gofpel is a Miflage of Eterml T>f "^
life , onlytothofe to whom it is a rule of a fpmtual life ; *,2,T
What ? will you cry to Chrift to fave you , and in the meane
time ferve the Devrl and your lufts ? But the true believer do.h
cot only caft himfclf into the armes of Chrift to be faved , buc
alfoafts himfelf at Chritisfecttofervehim •, and is as willing to
\jzruled by him, as to be %edetmed by him. Many love Chrift,
but it is for their own fakes; who defire to finde , but will not
, be at the pair.es to feek him ; and fo inftead of ferving the Lord ^liUi ma-#
Chrift , they do but ferve themfelves upon him. cbri(tum,fed
rt.o» propter
thifiuni', mint bnvMtih:wn\ »:■» jmfd;eTio?iem mult'i cuitmt Chef urn e onfc qui , qui
nolute fcqu •}d'fidcrmt\n.\) ;iv, re qiammbmt quxre/e, M:rctricius mot eft plus at/arc a&*
mlnmqiiMn fforifitn. Aug.
2. Confder ( Ofooliih (inner ) that every kn:e muft one day
bow to Chrift ; Othen \ what folly is it to rsboU again/} him,
to whom thou muft at laft be forced to bow! Woulcf the Bre-
thren of Jefeph (thinl^you ) have fo defpifed, and defpitefully • • ( '
^3 a Cbrifls Exaltation. Serm. 1 5 /
uled Jtfeph, if eyer they had thought that there would cornea
day,that they muftfupplicateto him for their lives and liberties f
Mat7.11. Theproudettfinnerwillatthelaftday , cry, Lord, Lod, &cc
Do not then liftup thehecl againfthim, to whom thou irmft one
day bow the knee.
3. Confider, That the fanes of Chriflians are far greater >
than of the Jews again f Chrift. They finned againft Chrift in
the Rate of his Humiliation , but we fin againft Chrift who is
now exalted on the right hand of God. The Jews put Chrift
Mat.1tf.tf4. to death for faying , Hereafter yon fhall fee the Son cf OH an
ft ting on the right hand of power , and coming in the Clouds of
Heaven * and fhall we , we Chriftians, put the Lord of glory
to open fhame , who do believe that he U fate down at the right
Ad$ 3.17. hand of the Majefiy on High f The Jews many of them, both
Rulers and people, knew not that Jefus was the Chrift ; they
hadahandinhis death, but it was through ignorance ^ for had
I Cor. 1.8. they known it , they would not have crucified the Lord of Glory -
but ic muft be horrible wickednefs for us to rebell againft Chrift \
who do believe his Exaltation.
\
Sub pedibus e~ 4. And Laftly, Confdery That Chrift at lad: will be too ha wd for
juserh, ant a- t^e mo/j • hard-i eartedfinner. If you will not bow, you will be
tffiJsTJiu Mketi(0 obftinate finner ! ) if thou wilt not kifithe Son,
ug* thou wilt lick the duft under his feet ; if thou wilt not bow as a
Child, thou wilt be made to bow as a Slave; if thou wit not bow
Mat. 1 z.i9. t0 ty£ g0iden Scepter , thou wilt be broken with his Iron Rod; In
a word, if th >u wile not bear his Yoke , thou fhalt become hU
Foct-ftoo/.
///. V re of Comfort to Bel'evers-9 great is the Confutation
which doth uife from ihedoclrine of Chrifts Exak.uion.
I. Is Chrifl exalted to the right hand of God} then we may
comfo vtably be'icve , that he hath perfetllr fatlsfied Gods ju ft ice -
Jphn Jtf. p. for us ; we may now red upon Ch rifts righteoufnefs,that he hath
accomplished fully all his undertaking , because he » gonetothe
Father. Chrfibyhis Death overcame his enemies ; by his ^
furreclton he feathered them ; by his ~<tA[cenfon he triumph 't o-
vcr them ; ' by his Death he paid the debt \ by his R'furrettion
he
Serm, 1 $. Cbrifi s Exaltation. 33$
he came out of Prifon ; and by his Afcenfion he fhews himfelf
openly co God the Creditor , ard pleads tat'sfa&ion. The
Humiliation of Chrirt confirmed and rarified the New T^ftamenr^
his Sxdtntlon gives him opportunity to exe. ute his Jaft Will and Rcv.1.18.
Teltament ; for he is now exalted as a Conquerour, and hath the
keys of death and hell d: liver ed to him.
This comfort the Apoftle urgeth upon the Doctrine of Chrifts
Exaltation ; for if when we were enemies , we were reconciled to Rom.j.'io.
God by i he death of his Son • much more being record I d , we {hall
befcved by his life. Our falvarion began in the humiliation, but
it is compleaced in the Exaltation of Chrlt. He did not under- Heb. 7.27. *S$
take what he was not able to finiih ; for hzfaves his people to the™ *w^
Httermcft.
2. This is >;ur comfort y though Chri ft be highly exalted , yet
he is mindful of hs. He is not only a faithful High Pr left in
things pertaining to God , to make reconciliation for the fins of the n ,
jeple, but he is a merciful high Pri eft, to remember the fufrer-
in^s, of his people , and to fuccour thofe that are tem[t d. The
Lordjefus though he be fafely landed upon the fho re of eternal
glory, yet he hath an eye to,and a care of his poor Churcb,thac is Heb
toJfedwtthiempeft^andafiliZled. He is not only «/Ww©- cvp- Heb!j7x.
mtttru , one that can be twehed *#A the feting of our infirmities , J)ivch/lsv<&
but he IS (JUTftoTruSeiv Suvzpiv®- J he doth pro mzgmtudinc mi- ^P7™'^***
ferU condo!erey be bears a fharewith us in our arfli&ions and t^™9****"
temptations. *>***&-
The manner of men is, that great preferments makes them for- fbmes mm*
get their former poor acquaintance ; but it is otherwfe w;>th mr0r*
Chrft. H- is exalted above the Heavens, and yet he is no: un-
mindful of his Church on earth. The dayes of his Paffion are en-
ded, but not of h'scompjjfion; as Jofeph, though he was the
Favourite of Egypt, yet was not afhamedto own his Brethren
who were poor Shepherds ; no more is Jefus Chrift ?.{hamed to Heb. 2 rr.
ca'ilus Brethren. Ghrjfl is gone into heaven as our F re* runner , Heb. 6. 20-. '
and there he is an Advene fr us with the Fa h.r. Ju(} when fP^r^P"
Chrift vyfis <jo:ng into heaven, he fends this comfortable meffage ^"f, nua ?'
to. his Difciples, / afcendtoyiurGod and my God, tiy mr Fa her qh&jwrQ.
and my Fa her. c?e?V riv *■*»
Our great H gh Prieft hath all the names, andneceffaies of his r*e*.
people vritienvpon his Breaft-plate ; Believers ZXZengraven upon Jolu ,10' '*
336 thrifts ExatiutiM. SemuiS
ifa. 49.16. the p almes of his hands ; yea, they are fee as a Seal upon his
Off**, heart. ■:,'• ?
Vidwm caput 3* And laft Confolation is this, Chrift is exalted to heaven ,
nostrum .fuper and fofhall all believers in due time 5 the Head hath taken pof-
aqxas, Greg, feffion of heaven for all his Members.
In alt the feveral parts of the Humiliation and Exaltation of
Chrift, he a&ed not as & Jingle r erf on, but as the Second Adam^ re-
prefentatively , as a publick perfon ; fo that all thofe who are in
Chrift Jefus, have an intereft in that Redemption he harh purcha-
fed for Believers.
Gal. 1.20. Chrift was crucified ,and a believer is crucified with Chrift ',
Rom. 6.Z. Chrift dyed, and a believer is dead with Chrift.
C0I.3. 1. Chrift rofe from the dead, and believers are rifen with Chrift.
Chrift is afcended up to heaven , and believers Jit together with
Eph.1.6. - Qhriftin he aucnlf places.
iCor.tf.t. Chrift wil come to judge the world; and the Saint s9 as Alfef-
fors to Chrift , fhaH judge he world.
Rev.3.3 x. Chrift is fate down in his Fathers Throne , and believers {halt ft
with Chrift in his Throne.
In a word, our Lord Jefus Chrift, who is now poffeft of the
Th 1 v §l°rv °f heaven, will come again co fetch us to heaven, that**
Toh i ^24! mty be where he is , that we may not only lee his glory , but par-
take of it; for when he jhall appear , we (hall appear with him in
CHRIST*
Sprm.i£.
r^ccc ■
w
SATISFACTION
CHRIST
DISCUSSED.
Col.i, ro.
And ( having made peace through the blood of
hisCrojJe) by him to reconcile all things unto
himfelfy by him ; I fay ^whether they be things
in earth, or things in heaven^
(H E Apoftle having congratulated the Coloffims^
their faith, and Jove , and other graces , and
pouted forth "a prayer for them; in the 14. verfe
he enters upon a Declaration of the Gofpel-
myftery , the Perfon, and Offices , and work of
Chriii His perfon , ver. if, 16, 17. he is
God, &c. his Office, ver. 18. he is the Head of the body,
Xx the
2g8 The fatisfa&ion of Chrift difcuffed. Serm. 16.
the Church , &c. Hw work in the 20. verfe. Having in the
19, verfe , afterted Chrftsfitrefs for that work , //■ f leafed the
Father , f^r f* him fkonld all (nine ft dwell , &c. Befides that
infinite fulnefs which he had as God, by natural and neceffary
generation , there was arother unmeafured fulnefs depen-
ding upon Gods tvJbKtd, and good pleafure , and there-
by imparted unto Chrift. Now he .comes tofhew his work
defcribed
Firft, By its nature , To reconcile to himfelf , to make
peace.
Secondly, By itsinftrument, that is, the bipod of the Crop
by him.
Thirdly , The object of it, which are , All things, whether
they be things inearth ^ or things in heaven : gy which learn-
ed Davenant underftands the Angels fpoken of as the things in
heaven ; -#nd fo many others > fuppoting that the Elecl: An-
gels were confirmed in their eftete by Chrift : But with fubmif-
fion to better judgements, I conceive
1. that there is not fufficient evidence in Scripture , to
fhew that the holy Angels had their confirmation from
Chrift ; nor doth it feem to be neceffary • forafmuch
as it fs commonly acknowledged , that Adam ( who
was under the fame Covenant with the Angels ) if he
had continued in the obfervation of Gods precepts ^ for fo
Jong time as God judged meet , he Should have been confirm-
ed byvertue of the Covenant of Works fome other way. And
therefore ft was rather to be thought,that the Angels have their
confirmation! from Chrift , as God and Head over all things ,
than as Mediatour * The anions of Chrift as Mediatour, fup-
pofing a breach, according to that place, Gal. 3.20. *A lM -
diatonr unot a Mediatour of one \ i.e. of two parties which are
one politically ^ i.e. which are agreed in one, but of parties
at variancej
2. Howfoever if the Angels had been confirmed by Chrift,
yet furely they were not reconciled by Chrift ; for Reconci-
liation implies a former enmity , as thefe things in heaven are
faid to be. And therefore I rather und^rftand it of departed
Saints, Patriarchs, Prophets, &c. who , as they went to Hea-
ven, not to any Limbw; fo this expreflion is ufed to infirmate,
that
Serm.i6.. Tbe fatkfaSlionofChriJl ebfinffid. 339
that they were faved by the grace of Jefus Chnft, even as we,
as it is, zAtts 1^. 11. and that the blood of Jefus Chrift did
expiate not onjy thofe fins which were committed after his
deat^but chofealfo which were long fince pall; Rom.^. 25.as.SV mn-
dum confycBm illttminat orbem , The light and influence of the
Sun is difperfed among us,before the body of theSundo:h appear a-
bove our Horizon.
So then here you have mans Reconciliation , Juftificat ion ,
and Salvation defcribed, together with the procuring caufe of it,
fet forth
1. More generally, By him.
2. More fpecially , By the I hod of his Cro(l , by the-
ftieddlngof his blood for us, by his death and paflion complea-
ted on the Crofs.
The doctrine I intend to handle, is this,
That; the death of Jefpu £%r/# is the yncuring cartfe of mans
jitftification and falvatun.
Amongrt all thofe hereftes which God hath fuffered to fpring
among us (that they that are approved, may be manifeft) none
are more dangerous than thofe which concern the perfon and
office of Chrift ; of thofe many ftreams of errour which run
into the dead Sea of Socinianifm , thefe are two ; They deny
the Godhead , and the fatisfaction of Chrift , and fo indeed
fubvertthe whole Fabrick of the Gofpel. This latter I fhall
here endeavour to difcufs , and fhall proceed in this Me-
thod.
1. I flhall explain it. 2. Aflert. 3. Defend. 4. Ap-
ply it.
1. For the Explication of this great Gofpel-myftery,
(which truly if it fall , we are without hope , and fo of all
creatures mott miferable ) I ftiall lay down thefe
fteps.
Firft , God made the world and man in it for his
own fervice and glory : And this end he cannot be
difappointed in , but mutt have it one way or o-
ther.
Secondly, Man by (in thwharted Gods end , and caft dirt
upo'. hisglory, and fo doth every finner: Every (in is a refle-
ction upon Gods Name, a blot in Gods Government of the
Xx2 world;
♦V
3 4-0 The fdthfaBion of Chrijl difcujfed. Serm. 1 6.
world* fo that Tome make it a pretence for their Atheifm , fay-
ing, Thai if there were a God , he would not furfer fin to be in
the world.
Thirdly, God is inclined by his Nature, and obliged by his
intereft, to hate fin, and punifh the finner, and fo to recover his
i. I fay God is incli: ed by his nature, to hate and punifh
(r fin ; I do nor pofitively conclude , that he is abfolutely obli-
ged*, I fhall not here meddle with that nice queftion 5 Whe-
ther God was fo far obliged to punifih. it by his nature, that he
could not pardon fin without fatisfa&ion ; but this is manifeft :
look upon man as a finner , and fo Gods Nature mult needs be
oppofite unto him ; The Scripture defcribes God in fuch man-
ner, not only in regard of his Will , but alfo in refpe& of his
Nature, Hab. I. Ig. Thou art of purer eyes than to behdd
evil, and canfi not look^on in'quitj , &c. Sxod.^^6. where
the nature of the Divine Majefty is reprefented j among other
parts of thedefcriptionthisis one, He will by no meanes clear
the guilty. Pfalme II. 5. The wicked • his foul hateth ;
- and the reafon is added from Gods Nature, ver. 7. For
>the righteous ^Lord loveth righteoufneffe , his countenance doth
behold the upright. And it may furrher appear ,that here puniiL-
ment of fin is not an a& of Gods Vill, but of his Nature. Be-
caufe the Actions of Gods Will are only known by Revelation ,
not by reafon, or the light of Nature 5 but that God fhould and
. would puvifhfin, this was know by natures light , to fuch as
were unacquainted with Revelation-light. Hence came the
Conclufion , ^A[is 28. 4. ( This man is a Murderer ,
whom though he hath efcaped the Sea , yet Vengeance
fujfeyth him not to live. ) Vengeance , Aim, a fuppofed
Goddeffe , but indeed nothing elfe but Divine Ju-
stice.
2. God is obliged by his intereftto punifhfin, as he is the
Ruler of the world. By fm there comes a double mis-
chief.
1. God is wronged.
■ 2. The world is wronged by a bad example , and hard-
Jiedin fin 5 fo that if God might pardon fin as it is a wrong to
bimfelf, yet he is in a manner obliged topunifliuro right the
wronged
Serin. 1 6. The Satisfa&ion of Cbriji difcnffed. g^ i
wronged world, and to make fuch finners patterns of feverity,th:t
the world may not make them examples of ungodlinefle ; even
as King James might pardon the Powder- Traytors, lb fa'r forth
as his Perfon was concerned; but if you look on ic as a vvron° to
the v\ho!e Nation > to the Proteftant Religion , fo he
was obliged to punifh them, to make them warnings to
others in the like cafes ; fo that you fee mans punilhment
was neceflary for Gods glory , and the Worlds good.
Fourthly, The puniihrnent to be inflicted, muft be futable to
fins Nature, and Gods Majefty; and therefore an infinite punifh-
ment for this is juftice to obferve an exa& proportion between fin
arid punifhment.
Fifthly, The only way whereby this punifhment might be fuf-
fered,andyetman faved,wasby the incarnation and paflion of
God-man. Man being every other way finite, muft have Of-
fered infinitely in regard of duration, even to eternity. And
none but Chrift who was infinite in regard of the fubje^, and dig-
nity of his perfon, as he was God, could have fofpeedily and ef-
fectually delivered us from this punifhment, by fufTering it him-
feff, whereby Gods juftice was fatisfied, his hatred againft the fin-
ner removed, and his mercy at liberty to a<ft in the pardon of the
finner.
Sixthly, Thispaffion of Jefus Chrift, God was gracioufly plea -
fed to accept for us, and impute to us, as if we had Aiffered in our
perfons , and {o he receives us into mercy. And this is-
the fubttance of theDo&rine of theGofpel about mans falva-
tion. So much for the firft thing, the Explication of r-he
point.
2. I now come to the Affertion or Demonftration of it , that
you may receive this Doctrine as a Truth, not built upon the tra-
ditions of men, but revealed in the Word of God. Now to
prove this point ; viz,. That the death of Jefus Ckrift is the
frocurlng canfe of mans ftiftification and SdvtUon , I may ufe
twoforsof Arguments.
Firft, Some from the confederation of Chrifts death.
Secondly, Some from: the confederation of mans Juilification
and Solvation,
i. From
34 * T-ue Satisfaction of Christ difcHJjed. Serm. 1 6«
i. From the confideration of Chrifts death I ihall offer fix
Its Poflibility.
f1-
\ 2. Necetfity.
J J-
Arguments J * *?*"*.
^ 4. Caufe.
5. Vicegerency.
6. Peculiarity.
I
Firft, From the poflib:lity: Let me be bold to affert; had it
not been for this purpofe, it had not been poflible forChrift to
dye j as it was not fejfible for Ch rift to be holden of death », Ads
2. 24. the price being paid, and fo the Prifoner of courfe to be
releafed; fo it had not been poflible, becaufe not juft ( Idtantnm
pefamttSy quod jure foffumtu ) to put him into a prifon , if it
had not been to pay a debt. And a debt of his own he had none,
he was a Lamb without bkmifhyand without jpot , 1 Pet. 1. 19.
Holy* bUmelcfiy undcfiledy feparate from finners ^ Hebr. 7. 26.
He knew no fin, 2 Cor. 5. 21. which I the rather mention, be-
caufe Scinm hath the impudence to lay down this blafphemous
Affertion, That Chrift, like the Jewifti High Pried, did offer for
himfelf as well as for the people. You have feen he had no
debr, no fin of his own, ( he profeffeth of himfelf that he did
alwayes thofe things which pleafed his Father, John 8. 29. )
and therefore he muft needs dye for our debts ; it is plain that
a/ldam, had he continued in integrity, fhould not have dyed >
death is not the efreft of nature ; ( then the Saints in glory muft
dye again; for they have the fame nature) but the fruit of fin;
death cm red into the -world by fn^ Rom. 5. 12. And the Apo-
ftle proves the fin of Infants (exprefled by that Periphrafis, (uch
as have not finned after the fimilimde of Adams tranfgreffion )
from the death of Infants; and in Adam all dyed; Le, by his
fm, 1 Co\ 15. 22. Therefore Jefus Chrift being purified from
the guilt of Jldams fin, by his holy birth, and no lefle perfect
xk\z\\Adam fhould have been, could never have dyed, if not for
our fakes.
Secondly, From the neceflity of Chrifts death ; it was necef-
fary for our Salvation and Juftification, without which end it had
been in vain. The Socmians mention two other reafons and
ends
■ i in 1 ~ -i- - iii *"— ■ ■ r-
Serm.16. The Satis fa&ion of Cbriji difcuffed. 343
ends of Chrifts death^ the one to be an example of obedience ;
but fuch we have many others upon far left charge ; the other
to be a ground of hope for the remiifion of fin, and the fulfilling
of Gods promifes - but properly it is not tlx deaths but refur-
riUion of Chrifl, which vs the ground of our hope, I Cor. i ^.
14. If Chrift be not rifen, your faith is vain\ fo that thofe
ends are improper and inefficient : And to ftrike it dead, I urge
but one place, Gal. 2. 21. — — If righteoufneffe come by th-
Law, Chrift « dead in vain. What can be more plain, if
righteoufneffe be not by Chritt, that the d-eath of Chrift be not
the procuring caufe of our Justification, Chrift is dead in vain, to
no end, or (as Grotius, and others rather understand ) without
any meritorious caufe; i.e. our fins; however. all comes to
one.
Thirdly, From the nature of thrifts death, it is a Sacrifice ;
this confifts of two Branches.
1 . Sacrifices did expiate fin.
2. Chrifts death is a Sacrifice, and a fin-expiating Sa-
crifice.
1. I fay Sacrifices did expiate fin, Levit.i. 4. He [ball put his
hands upon the head of the bumt-off ring, and it fhali be accen-
ted for him ; and many fuch places. And this they did typically,
( which Strengthens the caufe we have in hand)as representing and
fore-figni*fyingChri(t,without which it wzsnotfojfibtefor the blood
of Buls and Goats to take away fins, Hebr. 10.4. And the fins
pardoned under the Old Teftament, were pardoned thorough
Chrift, and not through any vertue of their Sacrifices , Chrift
being a tJMediatour for the %^ demotion of the Tranf-
grejjions that were under the firjr Tefia%ent , Hebrewes
9' l 5-
2. And this brings in thefecond Head, that Chrifis death is a
Sacrifice, and a fin-expiating Sacrifice, if either the rames or
nature of it may he regarded ; for the names and titles proper to
Sacrifices, they are?ttributed to :t ^ ( and God doth not give
flattering tides, nor ft Ife names, but fuch as difcover the na-
ture of things ) it is called rifo^o^, an Oblation , or offering
upof himfelf, Ephef.^, 2. lh*rpU> ijohn 2.2. IhaetieMV, Rom.
3. 25. to omit others; and for the nature, by vertue hereof
fin is atoned; he is our High Prieft for this end, to maks recon-
ciliation
34+ The fokfaStioB of Cbrifi difcujfed. Serai. i&
dilation for the fins of the people , Heb. 2. 1 7. lhdL7x*&u t<*V *-
f**f1«« tS a*»5 being by an Enallageput for foa'mfru Mf wiei
inv*txafltMy to pacitieGod, reconcile God , turn away his
wrath. You meet with all things 11 Chrift, which concurreto
the making of a, Sacrifice. ThePrieft, hei$ our High Prieft;
the Sacrifice hlmftlf , Chrift was once offered ; the (bedding
of blood, and deftroying of it, tttvATwx!*** being the eflential
part of a Sacrifice. Add to thefe , iCor. 5. 7.— •Ckrifi oar
Pajfeover is Sacrificed for us ; where is a double Argument ;
1. That Chrift is exprefly faid to be Sacrificed. 2. That he is
called a Paffeover, which at the beft feemsto haye been both a
Sacrifice and a Sacrament: Now then Chrifts death being a
Sacrifice , it appeares that it appeafed Gods wrath, procured his
favour.
Fourthly, From the caufe of Chrifts death I might urge a
double caufe.
1. The inflicting caufe it was Gods difpleafure ; Nothing
moreplaine than thathehada very deep fenfe of, and fharp
conflict1 with Gods wrath, from thofe dreadful horrours in the
Garden ( where his foal was exceeding forr awful mto death ;
not certainly at the approach of an ordinary death , which ma-
ny Martyrs have undergone with undaunted courage ; but at the
apprehenfion of his Fathers anger) and upon the Crofs, where
he roared out that direful complaint, My Gody mjGody why
haft'thoH forfakenme} Now then , feeing God being natu-
rally gracious, and perfectly righteous , cannot, will not be dif-
pleafed with any without caufe ; and Chrift had in himfelf no
caufe , There was nothing in him, Joh. 14. 30. and (as you
read ) he aiwayes did thofe things which p leafed him: It remains
therefore that the caufe of this difpleafure, and of Chrfts death,
was,our fins laid upon him, and our peace to be procured by him :
And that brings in the
2. Head , which is the procuring or meritorious caufe of
Chrifts death •, the guilt of our fins laid on him, brought death
upon him, asthejiift punifhmentof them. And this is writ-
ten withfo muchclearnefs , that he that runs may read it. It
is obfervedof the Ancient Writers of the Church, That thofe
of them which lived before the Pelagian herefie was raifed ,
fpoke more darkly, and doubtfully, and carelefly in thofe things,
not
Serm.KS, TfoSathfaaionofChriftdifcujfed, 34 5
not being,ob iged co ftandmuch upon their Guar J when they
had no enemy in view, and having ro do with enemies of a
contrary make , while they avo;ded one excream , jf <«*;?;„ ^
<iv%r>Kms , as it often happened , they ran too near the other ;
But in this point , the Apoftles who Writ fo long before Socmu
had a being , have Written with as much perfpicuity a^ainft that
herefie, as if they had lived to fee the accomplifhment. of that
Monfter , the conception whereof fome of them faw in thofe
Primitive Hereticks. Two things are ^written with a Sun-
beam.
1. That Chrift died for our good as the final caufe.
"Dan. g,z6. — — The Meffiah [kail be cut offy but not for him-
ffl-
2. That he died for our fins as the deferving caufe 5 %*m.
4. 2 %. Who was delivered ( viz,, unto death ) for cur offences ;
not only upon the occafion of our fins ( as the Spcimans °lofs
it) but for the merit of our fins. To fufTer for fin , alwayes
implies fin to be the meritorious caufe of it. 1 Kings 14. i5.
He [hall give up Ifrael becaufe of theJinsofJcroboam.DtvX.
24. 1(5. The Father fhall not be put to death for the children ;
but every man fhall be fut to death for his own fin. And
many other places there are to the fame purpofe : And it is
fufficient to confirm any judicious man in this Truth , to read
the miferable evafions which xSxz Sodnians ufe tofhiftoff the
force of this Argument, which as time will not °ive me leave
to mention, fo they are ne'ther fit for this 9 nor worthy of
any Affembly : This is plain , that Chrift died for our finnes ;
and to (top all holes , the holy Ghoft ufeth various prepofiti-
ons; if one be more emphatical than another all fhall con-
cur toaflertthis truth, j)d T<£ ^aWa, Rom. 4. 2?. t/V2/>
0,^A?TlaV, I Cor. 15. £. 97*3 tL[ACL<>TlW ItM$Z , iTtt. j. I 8. And
that all thefe fhould fignifie the final caufe , or occafion only,
and never the meritorious caufe, when a man hath put out his
eyes , or God hath taken away the Scripture , and o-
ther Greek Authousstoo , he may believe it, but very hardly
before.
I fhall ftrengthen this Argument with this comideration ,
That Chriftisfaid to bear ourVinnes , which is fo evident, thai
Yy CrelliHS
54
6 The fatisfafiwiof Chrift difcuffed. Serm.irf-
Crellim that Milter- builder of the Socmian Fabrick , confef-
ie'.h , Th<?t for t,e mofi fart to be Are Jitis , is to endure the p:t-
nlfy/mrr.ts dn: to fn : And he laid no more than he was forced
10 by the invincible clearnefs of Scripture-expreifions ; Lev.
r.'i. & 7.18. & 2c. 17. Notoriins Ojfer.drrs , it is faid of-
them , Tkey {hatt teare their iniquity. It is faid of Chrift >
not only n^?j which ifeSocimans fay, may fignlfie to take
away iniquity ,j albeit a Learned manhyeth down this ailer-
tion , That it never figvifies to tf.ke away Jin , as Socixus w,ntt
have it ; but alfo ^O > which is to beare upon his flioul-
ders, as ^Porter 1 ea res a Burden , but never to take away.
Ifaiah 53. 4. He hath borne our grief s , . and car yedoxr [or-
roxs.
Object. (Which is one of themoft plaufib!e Arguments they
have in thiscaufe) But Afai. g. 16,17. where Chrirt tooka-
way difeafes which he did not bear, it is faid the faying of Sfaias
was fulfilled therein.
jitifw. ("To omit thofemany Anfwers given by others, of
.which fee Brinjleys one only Mediatour , and C^ovms his ex-
cellent difcourfe Be fatisfaftione Chrifti , in his Sccimfmtu
prcfiigatus ) A Scripture is faid to be fulfilled, either wholly,
or in part: Now then you muftknow, that although it be a
truth , which we conclude againft the Papifts, That there are
no more than one of literal and co-ordinate fenfes of every
place of Scripture, yet there may be divers of feveral kindes,
one fubordinate to another , and one typified by another, and
one accommodated to another; And when any one of thefe
fenfes areaccomplifhed , that Scripture is faid to be fulfilled,
though indeed but one piece and parcel of it be fulfilled. Thus
the fulfilling of the fame Scripture, is applied to the fpiritual
prefervarion of the Apofiles , John 1 7. 1 2. and to 1 he temporal
prefervation of rhem , Jchn{%.g. And as it were falfe and
fallacious reafoning for any man to infer , that Chrifts keeping
of his Apoftles , cannot be underftood fpiritually of keeping
them in his Name , a^d keeping them from sAfottacy^ a it is
faid John 1 j. 12. becaafe John 18. <?. it is faid to be fulfilled in
a
Serm.i 5. The Sathfa&ion ofChrifl dijciijjed. 3 4.7
a refcue of them from a temporal detfruflion ; buc rather it
muii be laid , icwas fulfilled both wayos , and the one was iubor-
dinaterothe other, and typified in the other; So is it in this
cafe: This place in Ifarahy ( that it may appeare robe exn£t'y
a parallel caie) was fulfilled two wayes ; The one exprefled ,
I Pet. 2. 24. who his own [elf bare our fins in his own body
upon the Tree. The other in this, Matth* 8. 17. In the former
is exprefled the caufi, ChriftS tearing the burden of our finnes
upon his fhoulders. In the latter, the tffi&j Chrifts taking off
the Burden, or part of that Burden of fin from our fhoulders ,
or from the fhoulders of thofe difeafed perfons ; for it was laid
upon his ilioulders, that it might be taken off from us. So that
Matthew rightly tells us that Ifaiah was fulfilled , and that the
caufe did appeare by the effe6t , as by the dawningof the day,
we fee the approach of the Sun. And this may ferve for the un-
tying of that hard knot, which I had almolifaid , is the only
thing of moment the Soclnlans have in this Controverfie. But
to return, If a. 53. 5. He was wound? d for our tranfgreffi-
onSy he wot bruifed for our iniquities -7 the chastifement of our
peace was upon him , and with his firipes we are healed. If it
were lawful for the higheft Antifocinian in the world to coyne a
Scripture for his purpofe , he could not devife a place of a more
favourable afpe£t to his caufe than this. And Ver. 6. The Lord
hath plac'don him the iniquity of m all. But indeed the Argu-
ments which might be drawn out of this one Chapter, I fa. % 3.
might afford matter for a whole Sermon.
Fifthly, From the Vicegerency of Chrifts death •> Chrift
dyed
1. For our good.
2. For our fins , ( of both thofe you have heard.)
;. In our place; of this I now come to Treat Briefly (for
I have been wonderfully prevented) 1 Tet. 3. 18. Chnfi Of-
fered for fins y the jttfkforthe unjust. 2 Cor. ^.14. If cm died
for ally then were we all dead\ i.e. juridically, we [were all as
dead , condemned perfons, becaufe he died in our«fiead. He is
faicl to die vmp ti^v , and aW w. Now the word dni al-
Y y 2 ways
3^8 The Satkfa&ion of Chrifi difcuffed. Serm. j 6.
wayes fignifies a commutation, faith the then famous^ but af-
terwards Apoftate Grx'ui , eye for eye, <Lvn op-W^.*' Matth.
5. 38. that is, one infteadof the other, Matth. 2. 22. Arche-
tsjts rejgntd aj/77 ra^o* in the room of his Father Herod. So
2 &&V.18. 35. Would God I had died for thee O^A'hfahm • f.r;
intbyftead, fo that thou hadft lived. Thus Chrifi died for us ;
fo John i\» %n. Caiaphas hid , It is expedient fo us , that one
man (hould die for the people} i.e. in their ftead, to fave their
lives, as a publick **$*&& The Gentiles being ufed in cafe of
ibme great and common calamities , threatning definition to
all, to offer up ibme one man in the name and ftead of all,
which was a fhadow of that great truth of Chrifis dying for ail'
And Socinus himfelf being put to it , cannot deny this ; Even
in Heathen Authours , it is a common phrafe, To do a thing
for another; i.e. in his place. £go pro te molam, Iwillgr'mde
for yon , and yon (hall be free, Chri-l is called <£v-rihv7fw , a
Ranfome, or Price , a kut^ov ; ( there is one Argument , that
his Blood was the price of our Redemption ) and a Ranfome in
our ftead. I Tim.i. <5. Who gave himfelf cLvri^Tfov a %jm-
fomfor all. Gal. 2. I 3. Chrift hath Redeemed pu from the curfe
of the Lav? , himfelf being made a. curfe for «./ ; /. e. he un-
derwent thatCurfeduetous, that Curfe from which we are
freed, that Curfe which others who receive nor Jefus Chrift,
ftiall undergo. What a clutter of Arguments mi^ht be fathered
here ? It is prodig:ous boldnefs in Socinians to turn this Article
of Faith into a ftreame of Rhetorick , "Paultis amavit
in voce execrationis argutm cffe : But Manvm de ta-
btia.
S'xchly, Andlaftly, From the peculiarity of Chrifts death.
It is undeniab'e that Chrift died for us, fo as no man in the
world ever did, nor can do. Therefore not in the Socinian
fenfe , not barely for the confirmation bt our faith , or excitati-
on of our obedience, or ftrengthr.ing of our hope, or encou-
ragement of us in our furferings- for c;'n this fenfe', thoufands
hive died for you. Paul tells the Co offians he fufTered for them
i.e. for their •ood; C0/.1.24. and yet tells the Corinthians, he
did not fuflfcl for them. 1 Cor. 1. 13. was "Paul crucified for
yon?
Serin. 1 6. The SatisfaBion ofCbriJi dijcnjfed. 349
you ? i. e. in joxr flead , cr for your Jinnes ?
And this for the hrft Head of Arguments, where I fee I mult
take up , though I thought to have urged divers other Argu-
ments from the Nature of mansjulUfication and falvation. But
I will not be too tedious. What hath been faid may be enough
to convince any indifferent man • and others will not be convin-
ced, though they are convinced.
Thus much for the fecondparticular,the afTertion of this truth.
The third ihould have been rhe vindication of it from the cavils
of Socinuns $ but I am cut off , and in is not wholly neceflary ;
for if once a truth be evident from plain Scripture^, we ougtit
not to be moved with the cavils of wanrc n wits., or the difficu ty
of comprehend;ng thofe great myLleries by our reafoo ; when the
Soclmnjts can folve all the phanomend of nature, ( which are
the proper Object of mans Reafon ) then, and not rill
then, we will hearken to their rational Ob actions. And A-
riftotk fomewhere lays down this Conclufion, Tnat when once
man is wellfetled in any truth, he ought not to be moved from it by
fome fubde Objection, which he cannot well anfwer. All this
Ifpeak^ not as that there were any in'olubllla^ any infuperable
ObjeeVonsagainft this truth that I ever met with; for though
there are many things here which are hard to b? under flood , yet
nothing which cannot bs anfwtred.
As when they tell you he did not fuffer eternal death which
was due to us. It is true, he did not; but a moment of his fuf-
ferings was equal in worth to our eternal fufferings, the dignity of
the perfon b^ing always confiderable in the eftimation of the acti-
on, or the fuffering.
So when they fay one man cannot dye for another, it is falfe ;
you heard cDwid wiiTi he had dyed for Abfdom ; and Jehu
threatens thofe who fhould let any of them efcape, That Pm life
fc+.ll go for bis life, 2 Kings io. 24. and Hiftones tell us of one
man dying for another.
So when they fay it is unrighteous that God (hould punifh the
jwft for the unjuft.
Anfw*
350 The fatkfaSiion of Cbrijl difatffed. Serm.16
A<*rw. It is not unjurt, it any will volunrarify undertake it;
volenti non ft injuria. Bolides that, God gives Laws to us ,
Dent. 24. 16. but not to himfelf. .
The fourth and lafi Head was by way of Application.
Is it fo, That t he death of Jefns Christ is the procuring c ,
of cur Jufiifi cation and Salvation ?
Vfe 1. Hence fee the excellency of ChriftianReligion,which
{hews the true way to life, and fettles doubt:ng consciences. Hea-
thens were miferably plunged ; they faw their fins,their guilt,
and had terrors of confidence, an expectation of wrath ^ this
An^tm^A T8 0-:» was written in their hearts, r/>.# they which do fuch
things are worthy of death ; — — They faw the need of atoning
God, reconciling God 5 they faw the inefficiency of all their
Rites and Sacrifices.
zs4h nimium facile s qui triftia Tuner a. c&dis
Tolli fluminea pojfe putatis aqua !
Some of them faw the necetfity of a mans death, and that fine
humano cruorey without mans blood the work could not be done ;
but then that feemed-an aeT of cruelty, and the addition of a fin
inftead of the expiation of it;and here they fiuck; they could go
no further. Now blefled be God who hath difcovered thofe things
to us which were hid from others; who hath removed difficulties ,
and made our way plain before us; who hath given us a Sacrifice ,
and accepted it, and imputed it to us, and thereby reconciled us,
and given us peace, afolid peace, as the fruit of that Recon-
ciliation.
Vfe 2. See the dreadfulneffe of Gods juftice, how fearful it
is to fa 1 into the hands of the Living God ; Chrift
himfelf muft fuffer , if he be a finner though but by im-
putation.
Ufe 3.
Serm. i 6. The Satis faStion of Cbrift dif cuffed. g 5
He 3. It (hews us,the malignity of fin that could be expiated on-
ly by fuch blood.
Ufe 4. Jtlliewsustheftability and certainty of our Juftificati-
on and Salvation.lt is procured, purchafed,tte price paid, recei- X
ved, God cannot now recall it,
Ufe 5. Study the death of Chrirt, and eye it as the great pillar
of your faith, in troubles of confidence , and fettle your feivcs
upon it.
OF
Serm. 17. J|7 ^ftfo
O F
EFFECTUAL
CALLING
353
Rom, 8. 28.
To them who are called according to hii purpofc.
He [acred Scriptures ara a Paradife, or Garden of
delights : This Epiftle to the Rowans is a moll cu-
rious and artificial knot in that Garden ; this
Chapter is the richeft diviiton in that knot, furnifh-
ed with fweeteft flowres of Confolation, antido-
tingthe remnants of corruption that there are in
our hearts, and the various afflictions chat we meet with in the
World. ^ This Verfe that I have read unto you, is the faired flowre
in that Divifion ; for what can fooner revive a drooping foul, than
to be aflured that all things fhall work together for good ? We
( faith the great Apodle ) io not thinks , imagine , conjeftt$re9
but know, partly by Divine Revelation, partly by our own experi-
2z
ence,
354 Of Effectual Calling* Serm.67.
ence, that all things \ not only all Gifts, Graces, Ordinances;
but all Creatures, all Provdences, all Changes, Events, Occur-
rences , even thofe things that appear mod formidable ; ( Homo
Terns eppugnans , Diabolic infdians ) the petfecutions of men , the
temptations of the Divel, jM w or k^ not finglj and apart it may
be, bm together for good,
For goou i Ytsy but it is unto thofe that be good. Hands off
wickecfandprofaae wretches > you have no part nor lot in thefc
heavenly confolations. Away bafe Swine, toyourfties, to your
muck and mire, thefe pearls are not for you. Out ye Dogs, to
the garbidge that iieth upon the Dunghill, the children* bread is
not for you. We know that all things [ball work^together for good
unto thoje that love God: why fo ? becauje they are called ac-
cording to hn purpofe ; fo Paraw expoundeth the place , and
with him I perfe&ly agree .;
That which<jodhaohpurpofed, fhallnot be fruftrated : The
Lord of Hods hath purpofed, and whe fkall dij f annul it? his hand
is $~ir etched out) and who fh all tarn it iacl^} What man will
fuffer his purpofes, thofe purpofes that he taketh up with beft ad-
vice, and moil mature deliberation, to be difappointed if he
have power to accomplish them ? the holy purpofes of God , as
they are ordered and directed by infinite Wifdome, fo they have
infinite power to bring them to paffe; fo that if I can fay God
hath a purpofe to fave me, I may fecurely fmile at all the attempts
of men and devils againft me • and if I can fay,God hath Effetla-
stlly Called me, I may be fure God hath chofen me, and hath a
Purpofe to fave me -, for all the links in the golden Chain of falva-
tionare even wrought, not one of them wider or narrower than
another-, if God have Chofen, he will Call; if God Call, he
hath Chofen. Once more, if I can fay I love God, I may be
fure I am Called ; for I cannot love God, except I have fome
acquaintance with him, fome fenfe and experience of his love
towards me. So then all our confolations are ultimately refolved
into the Purpofe of God •, this is the bans and foundation of them
all; that Pu^ofe appeareth by our Effectual C riling-, and that
Calling appeareth to be Effectual by our Iovq to God. Hence
, the concluiion is certain, That all things {hall work^ together for
good to them that love (jod, to them that are Called according
\q his ft/rfofc*
But
Serm. I 7. Of EffeStnal Calling. 35^
But I forget my felfj you have heard in former Difcourfes,i;»-
what a fad, foul-killing difeafe poor manlaboureth in his nacu:
condition ; you heard likewife of a Sovcraign remedy provided in
che blood of Chrift : I am now engaged co fpeak to the application
of that remedy in our Effectual Calling.
This Effectual Calling, according to Saint Auguftlxe , is &-
grefius adfdutemy our entrance into a flare of falvation ; the
tirft ftep whereby God his predeftination defcendeth to us, and we
again afcend to the glory predeftinated. The Dotlrlne I prefenu
from my Text may be this ; There are fomc perfons in the World
that are Effectually Called ; or which is all ohCyWhtch are Called
according to the Purpofe of God.
There is a Call of the Gofpel that is not Effectual; of this out
Saviour fpeaketh, when he faith, (JMany are C ailed y but few are
Chofen. How many of the poor Minifters.of the Gofpel may
complain of multitudes in this generation, faying, with the chil-
dren that fate in the Market place , Luke 7.32. fVe h.ive piped
unto yoHy and ye have not danced-jve have mourned 1 0 you , and
ye have not lamented \ Neither the delightful airs of mercy, nor
the doleful dities bf judgement have moved you •, but the Election
1* ill certainly obtain*, and the Call that is according to Cjods
Purpofey reacheth not ears only, but heatts alfo. The home k
comings and now tSy when the dead (ball hear the voice of tie
Son of Cjod, John 5.25.
This work of grace is prefented to our view in a various dreflfe
of words • in the Scriptures it is fometimes a teachlngfometimzs
a drawing, fometimes a converftony fometimes a regeneration ^
and all thefe in divers refpe&s, which I cannot ftand to unfold. Gr*m primaJ
In -the Schools it is the fir ft grace , preventing grace y operating Vr*vme*s*
grace 1 among Divines of the Reformed way, k is an Internal °PcranT-
and Effectual Call • Uocatio ^Alta & SfficaXy after the minde
of St. Augujline.
When it is offered to our confederation under this notion jit pre-
fuppofeth two things.
I . That natural men fland at a di fiance from God ; we do
not life to call thofe that ftand hard by us ^ this was once the con-
dition of the Ephejians, Te fometimes were far of; fometimes; Ephcf. 2. 13.
when? furely in the time of their unregeneracy ; far off; from
whom? fromChrift, from the Church, from God, and confe-
Z 2 2 quently
35 6 °f EfeQual Calling. Serm. 17.
quently from themfelves ; but how could they be far off pom
Zambia. q0£ ? not ln fpaces of place ; for God filet h all places with hh
prcfence ; as to his Effence, and providential works, he is not far
tts 17. 27, jj,*om every 0ne of us, for in him we live and move ; but as to
their hearts and afTe&ions, all natural men are far from God %
God is not in all their thoughts ', they do not know him , fear ,
love and delight in him, they do not breath afcer communion with
him ^ even when they draw nigh unto him with their lips, "their
hearts are far fiom him. If ic fomecimes happen that we call
thofe that are at hand, then ufually they are fuch as are afleep \fm
is a deep Jleep of the foul; and as deep bindeth all the fenfes of
the outward man, ^0 fin all the powers of the inward ; a man un-
der the dominion of fin can do nothing for God, neither can he
enjoy any thing from God ; it may be he dreams of great fatif-
fa&ions he receivech from the worlds dainties ; but when he awa-
keth his foul is empty. Or further, if they be not afleep , they
are fuch as mind fome thing elfe than he would have them. *All
iil. ?. 1 94 natural men m'wde fomc thing elfe than God would have them ,
they minde earthly things. Herod mindech the dancing of a lewd
Strumpet,more than the preaching of the holy Baptift ; the young
man mindeth his great poffetfions ; the Epicure his belly; the
Farmer his barn -9 Judas his bag ; the Silverfmith his Shrines ; the
Gadarenes their Swine ; Tila e the favour and applaufe of the
people. Let the belt men fpeak ingenuoufly, and they mud needs
confeffe that there were many things (if I may call them things,
rather nothings ) which they minded more than God or Chrii} ,
or Heaven, more than the higheft concernments of their im-
mortal fouls, the weightieft bulinefle of Eternal falvation • they
were all Galiios inrefpeclof thefe things, they cared tor mm of
them, till they were rouzed out of their waking dreams by the £/-
fettual Coil of the molt gracious God. This is the condition of
every natural man.
2. It prefuppofeth, That it is an eafie thing with God to
bring us home to himfclf, though we be never fo far diiiant from
him; to awaken us to his fervice, though in a dead deep of fin ;
to raife our minds to higher objects, though they be never fo deep-
ly immerfed in the things of this prefent world. Is any thing hard
to the Almighty f with a word he made us, with a word he can re-
new us : When darkneffe covered the face of the deep ^ he did but
S erm. 1 7. Of Effe&ud Calling. %$7
fay Let there be light ; and there was light A with the life facility
can he (hine in our hearts, giving us the light of the knowledge
of the glory of God in the face of Jefus. He uttereth hi* voice
(faith David.) and the earth tnelteth. Lee but God utter his
voice, and the Rocks and Mountains of our corruptions will melt
away like wax.
Come we now clofer to the Point.
Toward the opening of which , I fhall entreat your Attenti-
on to the refolution of fundry Queftions.
Queftion i.
What is this Calling ?
It is the real feparationof the foul unto God- and a cloath-
, ing itwithfuch gracious abilities, whereby it maybe enabled ro
repent of its finnes , and to believe in his Son. It is our
Tranilation from the ftateof Nature which is a ftate of finneT
wrath , death, and damnation , to a ftate of Grace , which
is a ftate of Holinefs, Life , Peace , and Eternal Salva-
tion. This Tranilation is wrought
I . By ' ftrong convittions of the minde,
Firrt , Of the guilt and filth of fin , of the danger and defile-
ment of fin , of the malignity of fin , and the mifery that at-
tends it. Once faith the foul ( that is under this difpenfation of
Gods Grace ) Once I iookt upon fin as my wifdome ; now it
is madnefs and folly : Once I accounted it my meat and drink-
to fulfil the wills of the flefh ; finne was a fweet morfel , I ©£*MfoiT«.
drank iniquity like water , now 'tis a cup of trembling to me ,
and I fear it may prove a cup of Condemnation; Once I hug-
ged, embrac't , and delighted in fin as the Wife of my. bo-.
Tome ; now I clearly fee that the fruit and iffue of the impure
copulation of my foul with her, is nothing elfe but the fhame
of my face, the Hain of my reputation , the Rack and hor-
lourofmy conscience ; and ( which is more than all thefe )
the provocation of the Almighty ; and therefore I begin to
think within my felf of an eternal divorce from her; 1 flept
iecurely in the lap of this Delilah , (he robb'd me of my
ftrengtb.
--g Of Effe&ttal Calling. Sam 17.
ftrength, {he- delivered me up to Phiiiftines that dealt unwor-
thily with me , chat put me upon bafe and low employments ;
what new fhould I think of ? but ( if it pleafe theLoi-d
to give new ftrength ) the death and deftru&ion of them
all.
Secondly, Of the vanity and emptincfiof the creature , which
we have Idolized, confiding in it as the ftaff of our hopes,
breathing and purfuing after it as the perfection of our hap-
pinefs.
Thirdly , Of the ab folate need of Chrifl , that if he do not
v fave vs , we muft perifti.
Fourthly, Of the d folate falneffe of Chrifl , and that in
him we may be compleat ; if we be guilty, he can juftifie us ;
if we be filthy , he can purge us ; if we be weak , he can ftreng-
thenus; if webepoor, hecan enrich us -9 if we be bafe, he
can ennoble us ; if we be deformed and ugly , he can
make us beautiful and lovely; if we be miferable , hecan
blefs us , and that with all BlefTmgs in Heavenly pla-
ces. *
Fifthly , Of the clemency , goodnef% mceknep j fweetnefi, ora-
cioafnef of his dijpofition , that If any man come to him , tie will
in no wife rejefthim. Thefe things them inde is ftrongly con-
vince of , " yet if there be not a farther work , a man
may carry thefe Convictions to Hell with him. There-
fore
2. In the fecond place , this Tranflation is wrought by a
powerful inclination , and converfion of the will to clofe with
Chrilt upon his own termes, to embrace him as Soveraign as-
well as Saviour; to take himasmenufe to do their Wives, for
better for worie, for richer for poorer ; to ftick to him on
Mount Calvary ^ as well as Mount Tabor ; to welcome him
into thy bofome , by bidding an everlafting farewell to thy finnes.
In a word, to make a voluntary tender, and resignation of thy
felf unto him , folemnly avouching % that from this time for-
ward , thou wilt count thy felf more his, than thou art
thine own 5 and the more thy own , becaufe thou art
his:
This work is carried on with a moft efficacious fvveet-
•nefs > fo that the liberry of the will is not infringed, whilft
the
Serm.17- Of EpttHal Calling. 359
the obftinacyof the will is mattered and over-ruled.
If you ask me, Hovycan thcfc things be? I never fiudied to
fatisfie curiofity ; but if you can tell me how the bones do grow
in the womb of her that is with child, I alio will ttll you how
the parts of the new man are formed in the heart; but Ifup-
pofe, filence and humble admiration will be beft on both fides ; '
if there be fo great a myfteryinour natural generation, furely
there is a far greater in our fpirituai Regeneration ; if David
could lay of the former , / am fearfully and wonderfully made\
much more might he fay of the latter, I am fearfully and wonder-
fully renewed,
Queftion 2.
Who are the Called.
Firft, Among creatures , none but men are of the number
of the called; The Angdsthat l^ft not thci- firfi estate , but
left their own habitation, are never recalled , but referved in Judcvcr. £.
everlaftino chaines under dar^effe , to the judgement of the great
day. Lord, what is man that thou art mindful of him ? or the Pfal.8.4.
fon of man that thou fo reg^r deft him}
Secondly) Among men, none but the Elect are capable of
this °race ; the call is limited by the purpofe ; Whom he hath
vredeftinated , them he alfo called. Touching thefe Ele£l Rorn.g.
perfons , divers things fall under our Obfervauon ;
As,
1. In regard of r.heir internal condition; before this call ^
they are dead in fins and trefpafles , blinde in their
mindes , ftcnyin their hearts, corrupt in their ways, eve 1 as
others. ...
2. In regard of their outward condition •, both before and
, after this call, they are for themoft part poor and vile, and
contemptible in the eye of the world. God purs not the grea-
ter value upon any man for ' a gold ring± or goodly aparrel ,
though the world doth. He hath chofen the poire of this world,
rich in faith , and Heires of the Kingdome. Te fee your Jam. *- f*
calling, Brethren, how that not many wife mn after the fiefy , l^-°r^^9.
not many Mighty , not m*xf Noble are calhd. ^Some it may
be , but not many ; God fo orders his Call , as
that
3 6o Of EjfeStnal Calling. Serm. i 7.
that it may appears , there is no rtsfett of jerfons with
him.
1. Whatever the outward condition of thefe men be, there
are but very few that are effectually called ; few (I fay) in
comparifonof thofe that are left under the power and domini-
on of their lufts , One of a City , and two of a Tribe. I trem-
ble tofpeakit, but airuthitis, and muftout; Satan hath the
Harveft, God the gleanings of man-klnde ; which by the way
may ferve to convince them of their vanity and folly , that
make the multitude of a&ors an Argument to prove the
rectitude of actions, as if they could not do amiflfe, that do as
the moft: Whereas a very Heathen could fay, ^Argumentum
peffimi turba , The beaten TraS is moft deceitful ; Sheep go the
vhabtat ^ wcly t0 *e SnainDles> w^ea a more uncouth path might
lead them to frefh Paftures.
Queftion 3
Whs is he that Ceflleth }
Who but God, that lalleth things that are not , at if they
were} all heart- work is Gods peculiar , the reft raining and or-
dering the heart 5 he with-held Abimeiech , not Offering him
Gen.10.tf. t0 tQHCfo Sarah Abrahams Wife ; and the heart of Tharaoh ,
while it was leaft conformable unto the Rule of his Law , was
absolutely fubjecl: unto the Rule of his providence ; and well it
is for us , that it belongs to God to reftrain and order hearts ; 0-
therwife fad would be the condition of this Nation , of the
whole world ; but now if it be Gods peculiar to reftraine and
order hearts , much more furely , to turn , change , break ,
loiucnmt Eth- mejc^ anc} nevv-mould hearts. It is his Soveraign grace which
rmimd?am, vve adore as the only Vcrthordiay as the real turn-heart ; there-.
VaLMxxMbk f0re ™ay we obferve, that
ccLp.i^ulim 1. God doth efpecially challenge this unto himfelf. You
Gir/2/rf.sj»M3knowwhofeexprefTions thofe are, / will give a new heart ;
J^-3»- 33* and again, / will tak? away the heart of ft one ; are they not
Gods f who dare make any challenges againft the Almighty ?
hath not he a Scepter ftrong enough to fecure his Crown ? thofe
that will be plucking Jewels out of his Royal Diadem, and a-
fcribethat to themfelves, or any creature; which is his Preroga-
tive*
Sermr 17. Of Efe&nal Calling. 3 6 1
tive, fliallfinde him jealous enough of his honour, and that
jealouiie ftirring up indignation enough to confume them.
But
2. As God may juftly challenge this work to himfelf, fo ic
is altogether impoflibie it fhould be accompliilied by any other.
For
1. This effectual vocation, is a fpiritual refurretlion of the
foul 5 while we are in a ftate of Nature , we are dead ,• not fick
or languirhing, notflumbring orfleeping, but quite dead in
trefpafies andjihnesi when wearecali'd into a (late of grace,
then are our foules raifed to walk with God here, as our bo-
dies atthelaftday fhall be raifed to walk with the Sonne of
God unto all eternity. Now if it be not in the power of any
creature to raife the body from the grave of death ( upon which
account it is ufedasan Argument of the Divinity of Chrift^that
he raifed himfelf ) much lefs is it in the power of any creature
to raife the foul from the grave of finne. And therefore do all
true Believers experiment the power of God, even that excee- E ^ 3
ding greatnefi of power ; that Might of his Power , as
the Greek hath it , whereby he raifed up Chrift from the
dead.
2. This effe&ual vocation, is a new Cre^on of the foul,
whence we are faid cobe Created in Chrifl Jefus , when we are
called unto an experimental knowledge of him, and unfeigned
Faith in him; upon which account it muft needs bzGods -wo^
manfoip^ for power of creating, is not, cannot be communica-
ted to any creature. Though the Angels (xcell in firengthy and PALio^i*.
wonderful things have been performed by them , when they
have as Minifttrs executed Gods pleafure in the punifhmentof
the wicked , and protection of the righteous ; yet the mighty-
eft Angel cannot create the meaneft worm that is; the only
product of infinite power. And let me tell you , if infinite
power be manifested in the Creation of the world, it is more
glorioufly manifefted in the'converhon of a (inner. There is a
worfe Chaos, aworfe confufion upon the heart of man, when
God undertaker h his new Creation , than there was upon the
face of the earth in the Old Creatim: In the earrh , when ic
was without forme , and void , there was only indifpofitionj but Gen, 1/4?
Aaa in
36a
OfEfeSiual Calling. Serm.17,
in the heart of man, there is boih indifpofition and oppofi-
tion.
x
Well then, I peremptorily conclude that the work is Gods-
Gods by the way of a principal efficiency^ and not only by way
of motion or firfwafijn , as fome would have it , wherein I
fear apiece of curfed brokeage for their own glory.
For were it io, they would be but very mean acknowledge-
ments that do belong to God , for the change of a mott mise-
rable and unhappy eftate. Suppofe I Should go to fome wealthy
Citizen, and preient him an object of charity , ufing the mott
cogent Confiderations which my Art and Wit could invent
to inforce a liberal Contribution ; thereupon he freely parts
with his monyforthe relief of that indigent perfon ; tQll me
now to which of us is he mainly engaged to return thanks f to
me the mover , or to him the befiowcr ? I make no queftion
but your judicious thoughts have made an award of the chief
acknowledgement to the Latter. The cafe would plainly be
*he fame be.wixt God and us, if his only were the motion, ours
le all of Conversion ; his the perfwafion , ours the -perfor-
* rci ; and if we go to Heaven, we fliould have more caufe to
p kour felves, than to thank God for all the happinefs we meet
:h there.
B-loved , I befeech you take heed of fuch an opinion as this
ttlipuu bahtt %t ^at^ tt*fyhemy written in the forehead of it 5 if it be root-
is ftomebiaf- ec* in your mindes , k will breed in your hearts a confidence
phemias.Enno- of your own power and abilities ,. and that is no bet-
dim lib. Epift. ter than a fine-fpun Idolatry , and fliall finde little better
2--refentment with God , tbrn if you wor/hipped flocks and
ftones.
Queflion "4.
'Upon what account doth God Call ?
What moves the Divine Ma jefty thus to bufie himfelf about a
lump of fin and mifery }
What but meer mercy ? what but r'ch and abundant
mercy ?
*. k
Serm. 1 7. Of EffeSinal Calling. 3 5 5
I . It is mee: mercy ,* When by our o^n merits , we were b -
gott-.nto death , by his mercy he begat us ags.ln unto, Ire i jsfgtc»mnoftris'me~
by work* of right son/he Ife which we have done . but accord**? ti *ni- jf**?
/ ^ -, ,cS , rJ , ~.- t j j ^ 1 elf emus ad
his mercy he hath faved us ^ Tic. 3. 5. Indeed vve annoc do mortem, fm mi ~
any works of ri^hceoufnefs before our Gail ng; that righteoa& JericordU m
nefs .which natural men are fub;e£t to glory in , is rather feem- rtpmtayit ad
ing than real ; and that which fhmeth fo bright in our o yn °^rw,Beda-
eyes, and perhaps in the eyes of other men, is an abomination
in the fight of (jod\ God and men do not meafure our ri^hte- J'
oufnefs by the fame i]ancerd •, men account them righteous
that conform to Cuitomes , Laws, and Conftitutions of men ,
if at leaft they be likewile conformable to the Letter of the
Law of God. But God reckons none righteous beiides thofe
that have a Angular regard to the Spine of the Law, ( if I may
fo call it) which layeth an Obligation upon the inward man
as well as the outward, which binds the heart as well as the
hand; and commands not only that which is' good 9 but thac
good be done ufon a good principle , in a good manner , to a
tood end: A pitch of obedience that no natural man can pofli-
ly arifetoj fo thac in che fighc of God there is none righteous, Rom. 5.10:
no not one. We are all by nature , children of wrath as well at Ephef.a.j,
ethers : Children of wrath we are by our own defer t • if e-
ver we .become Children of Grace , it mult be by his
mercy.
2. Asbymeer mercy, fo by rich and abundanc mercy in
God, ic is thac we are called. There is a greatnejfe of love , in
thequickning of thofe that are dead in fins together withChrift.
There is mercy in that we have our lives for a prey ; mercy in Eph. a, 4;$;
all the comforts and accommodations of life 5 mercy in the
influences of the Sun ; mercy in the dropping of the Clouds ;
mercy in che fruitfulnefs of feafons ; mercy in the fulnefs of
barnes ; the ye are is crowned with the goodnefiof the Lord', but
chisisa mercy above all mercies, Thac we are called yomdarkc
nejZ unto marvelous light , and from the power of Satan , to the
fervice of ', and fellowjhlp with the only living and true God', o-
ther benefits are extended to the worft of men ^ nay, the very
Devils havefometaftesof mercy 5 but this of an Effeclval Cal-
ling is (aslfaidtafore) communicated to none buc thofe thac
A a a 2 God
364 Of EffeSlnal Calling. Serm. 17.
-i 11. _ -.•—»— ______ — — _ ^
God hath chofen 5 Other bleffings and benefits, though they be
good in themfdves , yet they cannot make us good ; they are but
as trappings to a Horfe, which it hebi a Jade, make him not
go the better, but the worfe-, but here God work a marvelous
change for the better; once the man ran away from God and
himfelf, but now he inftantly returns ; once he was a hater, a
fighter againft God •, but now the weapons of his hotuiiry are laid
down , and he thinks he can never do enough to exprefs his love;
once he was darknefs, but now he is Tght in the Lord- once
dead, but behold he lives. Finally, Other bleiTin6sand bene-
fits can never make us happy , but as they finde us miferable ,
fo they leave us ; we may, and are too apt to blefs our Ctlvts in
them , yet God never intended to blefs us in the fole enjoyment
of them.
But oh how happy is that man, that God hath effi finally exi-
ted to himfelf ! his bofome ihallbe his refuge in all (forms ; his
grace, his fufficie'ncy in all temptations; his power his fhieldin
all oppofitions ; But let the Text fpeak , All things Jh<iH
work together for his Spiritual and Eternal good.
Before I part with this Point , I fhall acquaint you with an
Expofition of my Text, utterly inconfiftenc with the Doctrine I
have delivered, and the truth it felf, and very unworthy of the
Authoursof it. This it is, That here we are faid to be cail'd nor
Tb?>fi'h according to Gods parpofe , but according to our own fttrpofe ; to
hear and obey his call. And perhaps upon this the Tapifis have
grounded their merit of ccngrmfj 5 but this molt reeds fall , if
we confider bat th:s one thing among many, ribati thofe that have
been fart hell off the Kingdome , have been fetcnt into it 3 and
thofe that have not been farre from the Kingdome of God, have
never come nearer it. God doth not alwayes take the fmooth-
eft, but the moft knotty pieces of Timber , to make oilkrs in
his honfe. He goes not alwayes to places of ievereftand fki&eft
Difcipline, to pick out fome few there to plant in his Houfe-
but he goes to tta Cuftome-Houfe , and calls one thence ; to the
Brothel-Houfe, and calls another thence : And if yet you infifi
upon the purpofeof man , as an inducement to the call of God,
pray tell me what was _5\ /#/.>• pur pofe , when God met with
feim in the way to Damafws I Had he any other purpoie than
to
Serm.tj. OfEffiBud Calling. 365
to perfecute the Difciples of the Lord ?
Enough of that.
Qyeftion <j.
By yfhat means are tvc Called}
Sometimes without means ; as in perfons not capable of the
ufe of them; there is higheft Caution amongft the people of
God to avoid that fin ( nay,the very appearance) of limiting the
holy One of Ifrael.
Sometimes by contrary means, thegreatnefs of a fin being
ordered by God to fet on the converfion of a fmner , as when
a man is wounded with the Ring , and healed with the tkfh of
a Scorpion ; or as when we make triacle of a Viper (a mofl poy-
fonous creature) to expel poyfon.
Sometimes by very unlikely means ^ as when by fome great
• aflfii&ion we are brought home to God , which in its own na-
ture , one would think ftiould drive us farther from God; as
there is no queftionbutit doth the Reprobates, who are ready
to tell all the world what King William %ufm told the Bifhop
( if the partial Mcr^ do not belye him ) God fliall never make l********
me good by theev.'ll fufferfrom him ; or which is yet tnpre \^t pro mAl^
unlikely , when we are brought home by profperity , God ever qwdmihi «*/*-
coming our evil with his good, heaping as it were Coals of fire feit. Edmcrus
upon our heads , and fo melting us into kindly contrition. inH^-
Gcrfin in a Sermon of his, tells us of a moft wicked Prieft, that *j£*- .**SP#*
when he was preferr'd to a Bifooprick , became exemplari- c ,tan' +
ly holy : but fuch a Convert is ( rara avis) feldom to be
found.
Alwayesthis work is carried on by weak means ; Thus I have
heard it credibly reported , that a fentence written in a window,
and accidentally read by an inveterate finner , pierc't his hearr,
and let out : he corruption thence ^ the fentence was that of
nsi»st'm , He that hathpromifed pardon to the penitent , hath n&
fromifed repentance t9 the prefttmptttoHS [inner. Thus AnTtin
was converted with uTolU, I'ge , Take up the book^and read ^
the Book was the New Tcftament ; the place he opened was
the
66 Of Bffe&ual Calling. Serm.ij*
the Epiftle to the &?w4w , where he firft caft his eye upon the
thirteenth Giapter , the words thefe , not in gluttony y and
drmkenneffc^ not in chambering^ and wantonneffe^ &c. This ftroke
him home.
But the moft ordinary means of our Effectual Calling , is
the Preaching of thefVtrd ; which though the world account
foolijhnefi , is the power of Cj od unto Salvation. And though by
lu^ffefibi'cim other means men may be called , yet feldom or never any
chrisiovidctnr. are called that negle& and contemn this •, God delights to
jQuiadverfw honour his own Ordinances, and to credit and encourage his
facerdfteschri- minutes ; andbecaufehe is pieafed co~ make ufe of the Word
fiftatfCy t^ey preacj, & feed , therefore kit his Will and pleafure that
ScjjSdfcC^ his people fhould own and reverence them as their fathers.
Sed. i j. In Chrifl fefm I have begotten jou through the G off el ; and
iCor-4 1*. therefore I am confident , they can have no good evidences
of their Chilian Calling , that fecretly defpife , openly re-
vile , fecretly undermine, openly oppugne the Minifterial Cal-
ling. Chrift will not own them as his Children, that refufe to ho-
nour his M'mifters as their Fathers. He that defpifethjo* , deftl-
L uke 10.16. fcth me.
So much for anfwerto the fifth Qijeftion.
Queftion 6.
What is the end of this Call ?
What but that- which is the end of all things , the glory of
God ? what but that which {hould be the end that all men
i (hould aime at, the falvation. of their fouls} Here we may
fee the glory of Gods free grace and mercy , the immutabili-
tie of hispurpofes , the holinefs of his nature , in that he
makes m ft for communion with himfelf, before he admits us
i- toit ; thewifdom of his Counfels; andlaft of all, theex-»
ceeding greatnefs of his power ; For though the Effectual
Citing of a foul be r.o miracle , yet there is as much power
manifested in it as ; in any miracle that Chrift wrought J
yea,
Serm.17- °f Effectual Calling. %6j
yea, as in all the miracles which he wrought if they be pur to-
gether: For here the blind eyes, and deaf ears are opened,
the withered hands, and lame legs are reftored , the bloody if-
fue flanched , the Leper cleanfed , Legions of Devils caft
out , the dead foul raifed to walk before God in the Land
of the Living ; In a word , the water is turned into wine ; the
water of contrition, into the Wine of fweeteft fpiritual Con-
folation.
Queftion 7.
When u the time that God calls}
As theperfonsarechofen, fothe time is appointed ; czlkd
therefore the acceptable yeare of the Lord , the accepted, time ,
the day of vlfitation , the day of Salvation. What hour of the
day Godwillpleafeto call anyperfonin, is to us uncertain;
this only is certain , that we muftbe call'd within the compafs
of this prefentl'fe , or elfe we fhall never be call'd. There's
no Preaching to fouls in the Prifon of Hell, no constituting of
Churches there ; if the Spirit of God be not our Purgatory fire
here, in vain fhall we look for any other hereafter. Thus briefly
of the feventh Queftion.
Queftion 8.
What a-re th: Properties of this Call ?
Firft, Iris a Hoy Calling; holy is the Authour of it , holy iTim.i. 9<
are the means of it , holy are the ends of it , holy are the
Subjeels of it ; God is the .Authour , the Word is the
means , holiness it felf the end , none but holy men the
Subje&s.
J
363 Of Efe&nal Calling. Senn. 17.
I cannot but wonder at the impudence of profane men, that
they fliouW call themfelvesChriftians, that they fhould call God
Father, that they (hould call Chrift Saviour ; if they be<Chrilti-
ans, where is the favour of thofe precious oyntments, chofe fpe-
cial graces that run down from the head unto all his members, and
give the only juiUeafon why we ihould be denominated Chri-
llians ?
I wonder the meet civil per [on can deep fo fecurely with his
fhort covering ; he boafts of a rlghteoafne^ and is a meer Gran-
ger to holinefi; he feparates thofe things which God hath perfect-
ly and infeparably united. Holineffe and Righreoufnefle God hath
Toftrvc him fo knit and coupled together, that he reckons no fervice per-
'* holineIe^ formed to him where either of thefe is wanting. Ic is a part of
L^k^ 1 ourRighteoufnefletobehoIyinotir converie with God. It is a
part of ourHolinefTe to be Righteous in our converfe with men.
Therefore I fhall adde the deceitful hypocrite unto the deceived
e^i:llft'yi\\t o :e drawing as near toGod with his external righteouf-
nefs,as the other doth with his pretended Holinelle ; both ftand at a
dilhnce from him, he beholds them afar off; and though he hath
1 Cor. 1.2. Called them to be Saints, yet they are not Saints by an £ffc#ual
Calling. ■
Phil 3.1 4. Secondly, It is an high and heavenly Calling; a learned Crl~
Hebr. 5. 1. tick, fuppoieth that the Apoftle in bellowing this Epitath ( high )
Gmim upon our Calling, alludeth unto the Olympicl^games^ (anal-
Dr. , Hammond, luiion which indeed he much delighteth in throughout all his E-
Bf A.igguT«. pillles ) there the Matter, a Ruler of the game, who was alfo
the Keeper and Deflower of the prize , flood upon the higher
ground, called to thofe that were engaged to that noble exercife,
to begin the Rice -5 proportionably.untothis, ChriiUans having a
Hcbr, 12. 1. %jice fet before them, which they mull run with patience at the
call of their great D-reitor, who utters his voice from heaven un-
to their hearts,they flrft ftart ; fo th.it the Calling is high, becaufe
we are Called from on high; but this is not all - for be (ides trj at,
it is an high way, though it be ro common way that we are Cal-
led to run in ; all the exercifes and employments that a Chriftan
is Called to, they are exceeding high •, fuch as are the fervice of
God, the mortification of lufls, the fighting againfl principalities
a*d pow rs of darkneft, the trampling upon all the gilded glifter-
ifff
Serm. 17. Of Bjfe&nal Calling. 3 6$
ring vr.nities of this world ; foch jfg th^ dtxiyU of a m.ws fe!f \
the taking up the Crofe d?ily , 'u.vng of C'lrft y and
the fcewing forth all his virtues ti \ called us ; fuchare
warnie devotions, fpiritual med cations, fervent fupplkations,
holy breathings and afpirings after co:n:r.u,:ion with the ever
blefied God, in a conscientious ufe of his Otfinances ; all thefe
are employments too nigh for thofe that are skiid in no'.hin^ elfo
but Satan's and the Worlds Drudgery ; too hi^h for any but
thofe ih*t are endued with grace and pwer from on high to per-
form them, v
Yet farther, this Ca^ml ls high , not only in regard of the
DireElor and the Race; but in regard of the /m*, as, the
reward that we (hall receive from the righteous Judge. What is
the end of wit faith, but the falvation of our fouls} when we * pec' l-9\
cometotheGoale, here we finde noTripodes, Shields or Caps ; Al{ the pri^s
but Crowns, and no mean Crowns, but glorious ones; no ^VabMe^
fadng Crowns , but everlafting ones : who would wit Learned Dr.
( with the Apoftk ) but freffc^ toward the mark? Hammond up.
on Phil, 3,
Laftly, That we may have greater comfort and affurance, that
we (hall not vox votary y and faint in our com ft , and confe-
quently not mhleof thofe glorious rewards There's no Calling
that hath fo high and heavenly ajfi fiances as this hath; God
that calls to this Race, engages his power to carry us through it:
The Son of God intercedes for us ; the Spirit of God is ready to
comfort us $ the Angels of God have the charge of us to keep
us, fo that we (hall not dafh our feet againlt a (tone; the jpirits
of just men made perfeft , though they be not acquainted with
our particular wants, yet in general they tender our conditio
ons> and help us by their prayers ; all the people of God
are conftant follicitors for us at the Throne of Grace, befides
thofe helps they afford us by their watching over us by their
counfels, inftru&ions, admonitions, rebukes, examples 5 the
chearfulnefle, and alacrity of fome in the ways of God ha-
ving a great and happy tendency to prevent the wearinefle and
discouragements of others. Thus it is an high Calling.
Bbb Thirdly,
37° Of Effettnal Calling. Serm i 7
Thirdly,It is a Call without a found; or if ic have any, it i$
heard by none but them to whom it is directed. A good Di-
Vocatio tnvip- y-nz cajjs [z an invifible £ *//. Occnltts itmerlbm fapor nibit
''//j-.Akmg. vi(g& InfmditHr , as Ennodius fpeaks , by hidden paths and
paila^es the vital favour is infufed into us ; the feed grows
Mark 4, zc. up we k?w net how 5 the Spirit fecretly wlids himfelf into the
foul. Chrift conies into our hearts, as he did into the houfe
John 20. *£. where his Difciples were met, the doors being Jhut. Thus it
is ordinarily, though I will not deny but that fometimes it
Afts 1, 1. may he oLherwife. The Spirit may come with a mighty rnfhingy
and Chriit. with holy violence break open the doors of our
hearts. Sanl could well tell the time and other cir umftan-
D'rJnx^ gratia ces of his converiion; but it is likely the holy Baptifl cou'd
adbuc H uter 0 nor> [n whom the Father faith, there was a Spirit of grate
Trn^c prTt as 100n as a S?trit °f llfe- Ttlc corruptions offomewijlout
Eplft. adju" as 1Z were by in fenfible breathings; but fo obftinate and in-
baianum. veterate are the fpintual diltempers of others , that they
muft have ftrong Vomits, violent Purges , and all little e-
nough to clear them ; for a man of a good nature, ( as they
call it) libera! education, much retraining grace, to take and
give notice punclua ly when his ftare is changed, is very dif-
ficult-, whereas this is no hard matter for a groffe and fcan-
dalous piece of debauchery, becoming afterwards an example
_ of piety. We muft not expect the fame account from (JWary
Magdalen, and Mary the mother of our Lord in poi t of
Converfion j yet they both re.oyced in Cvrljt as their Sa-
iloi-r.
This I have the rather fpoken, that I might enter a Caveat
ag i i\ thofe rig d and fevere Tryers of mens fp^riuul eilares,
whom f as I have heard ) nothing will latisfie but the
*P/ecfe time of Converfion. 1 acknowledge rhefe men
great Arritfs , and good VVok-me- , b:t "it is in /ra-
mi g New Racks for mens Confciences , fince the Old
Popift ones are broken. I make no Qnedion b t a weak
Christians foul may be as fadly {trained .0 give an Ac-
cost cf his Graces , as it would have bjen to give
an Account of his $imesy had he lived in the dayes of
s/fHrlcHUr
Scrm.i;. Of Effectual Calling. 371
Auricular Confejfiw. Beware my Fr ends of ih^ Devils So-
phistry.
Fourthly and laftly, Ic is an Immutable Call ; immu-
table as God Himfelf , as his Ele&ing Love the living
Fountain from whence it fprings .- Not as the World loves,
doth God love ; they love to Day , and hate to Morrow ,
wearing their Friends like Flowers , which we may be-
hold in their Bofomcs whil'ft they are freih and fvveet ,
but foon they wither , and foon they are laid afide : where-
as the love of God to his people is Everlafting , and
he wears them as a Signet upon his right Hand , which
he will never part with .* Not as the World gives, doth
God give ; Men give liberally , and repent fuddenly ;
but the Gifts and Callings of God are without l^epen- Rom, u. ip.
tance*
So much for the properties of this Call; and Co much for
the opening of the point.
Shall I fpeak a word or two of Application?
APPLICATION.
Beloved in the L O R D, I have anfwered you many
Qucftions ; I befeech you anfwer me a few. Me , (aid
I ? Nay , anfwer them to God and your own Confer-
ences.
Firft, aAre y$x of the mmbcr of the £W/<f^ ? Called
by the Gofpel I know you are ; but that may be your
mifery. Are you Culled according to the pnrpofe ? that
only can be your Happineffe. Is your Calling Inward and
Effectual} W?e hope it is : why? we have fome Convi-
ctions , fome Inclinations to good 5 fo had Herod , fo
B b b z had
37* Of EffeStml Calling. Serm.i7#
had sSfgrhfa; fo may a Reprobate by the common work
cf the Spirit. I would be loth you ftiould be but almoft
Chriftnns, left you be but almoft faved. Tell me then,
is the whole frame of your hearts altered.? Is finne odi-
ous ? Is Chri& precious ? Doth the prcie of heavenly
Commodities rile in your hearts , and the price of earth-
ly Trumpery fall ? Do you love God , and his Sonne Je-
fus Chrift in fincerity ? Then I can allure you , not in
the word of a mortal man , which is as good as no-
thing; but in the Word of God that cannot lye, even
in the words of my Text , Ton are Called according to hi*
purpofe.
Secondly , If you be SffeBually Called > why do yon
not anfwer that ^ Call, in receiving Chrift in all his Offices,
in obeying Chrift in all his Commands, in meeting Chrift in
all his Ordinances .?
Why do you not give all "Diligence to make pur C ti-
ling and BleBion [me f Shall the Children of this World
ftill be wifer in their Generation than the Children of
light ? They reft not till they have aflured ( as they fup-
pofej their Earthly Tenements ; Why do not we beftir
our felves as much to Affurc an Heavenly Inheri-
tance ?
Why are yon not more thankful for this Grace f why
ars yon not more joyful in it { How did the Wife men of
the Eaft rejoyce, when they found Chrift born in Beth/em?
Is it not matter of greater joy to finde Chrift born in your
hearts? Tell me, is it nothing to have your Names writ-
ten in the Book of Life ? To have God for your Father ?
Chrift for your Husband and Brother? The Spirit of Chrift
for your Comforter? The Ari^cis for your Servitors? All
the Creatures at your B^ck ?
Thcfe
Serai, 17, .Of EffeStaal Calling. 373
Thefe are the Noble Priviledges of thofe that are Cal-
led according to the fti.pofe of Cod : How can they but
rejoyce in ihem , and Jmg of the mercies of the Lord for
ever ?
Why are you not more careful to vealk^ worthy of this
Grace f There is a Decorum , a feemlineffe that appertains E^e*"4
to every Calling. This made Scipio chat he wguld not ac-
cept the off; of an Harlot, becaufe he was General of the
Army .* And wh~n Antigonus was invited to a place where
there was ;one of the belt Company, he was well advi-
fed by one to remember he was a Kings Sonne. When you
fuffer your ielves to be drawn away by your lufts > to be en-
fnared by the World, to be captivated by the Divel , you for*
get the Decorum , that fhould attend your Chriftian Calling :
Remember I befeech you ,
Firft, That it is a Holy Calling, and therefore le ye 1
alfo Holy in all Manner of Converfation. Methinks it
frould found as harfhly in our ears to hear of a dark Sun,as
a wicked Chriftian.
Secondly , It is an High Calling ; Do you live High *
Scorne Bafeneffe , Blufh to appear in your Old Raggs,
To be feen Catering for yoia Lulls as you ufe to do ;
Crown your felves with the Star res ;• Cloath your felves
with the Sunne ; Tread the Moon under your Feet ; Let
the Gofpel be your Crown • Let Chrift be your Cloath-
ing ; Let the World be your Foot-ftool ; Let Hidden
CManna be your conftant Dyet ; Keep Open Houfe co
all Comers; Set your Spiritual Dainties before them ;
Bid them feed Heartily and Welcome: And for Difcourfe5
Tell them what great things Cod hath done for your
Souls!
Thirdly;
9
374 Of EffeStnal Calling. - Serm.iy.
h Thirdly, Ir is an Heavenly Call; Let your Comer fa*
tlons be in Heaven , you have a good Correfpondent there :
Maintain a conftant Trade and Trsffick thither ; Ex-
pect Returns thence : Lay up your Treafure there % where
neither Moth nor Rufi doth corrupt , nor can Thieves breaks
through and, ftcal ; Bs alwayes preparing for your paffage
thithsr.
•
4. Fourthly , It is an Immutable Call : Do not droop
and hang your Heads for the Changes and Mutations there
are in the World ; The Foundation of Got fiandeth furc7
( though the Foundation of States be Overturned , O-
verturned , Overturned ) the Lord knoweth who art hi* %
and will caufe all things to Work together for their
good.
But what if now there be many amongft you that arc not
Equally Called}
2» In the third and laft place I addreffe my felf to
them.
Men and Brethren, if you have any fenfe of the ex-
cellency of your Immortal Souls , any Love to them
futable to that excellency -9 any care and folicitoufnefle
futable to that love : Do not rejifi the Holy Qho(t ;
Make the beft Ufe you can of the Means of Grace .•
To day if you will hear his "Voice , harden not your hearts^
If he now Knock at the Door of your hearts , and
you will not Open ; you know not how foon you may
come to Knock at the Door of his houfe , and he will not
Open.
It is Reported that Thales , one of the Grecian Sages
tog. Laeruus. t>eiDo urged by his Mother to marry , told her at firtt ,
it was too foon ; and afterward , when ftie urged him a-
gain,
Serm. 17. OfEffe&ud Calling. 375
gain , he rold her it was too late. Effectual V or at 'on is
our Efpoufal unto Chrft; all the time of our life God is
urging this Macch upon our Sou:s ,• his Minifters are ftiji
woomg for Guilt; if now we fay it is too foon , for ou ht )(
we know the very next Moment our Sunne may fee, ad
then God will fay it is too late. They that art not Con-
tracted to Chrifi on Earthy [ball never be Married to him in
Heaven*
THE
Sernu8.
?L-4^
377
THE
TRUE BELIEVERS
Union with Chr is t Jesus.
i c o r. 6. 1 7.
But be that k joymd unto the Lord, it one
Sprit.
OU have lately feen the Ptrtralttttrc of our
Lord Jefus drawn , as it were at lengthfcozh Intr°A*&io#*
as to his Perfon and Offices , together with
the Means and Manmr , how he hath
dearly pnrchaft Redemption for us. Me-
thod now requires that we Jay before you
how that Redemption , and the benefits
thereof come to be effectually applied unto
us. There we had the balme oi G'dead, and the plainer ff> read;
what remains, but that ic be now applied. There we had a
Bethefda, an healing Fountain open'd ; but the Pool of life heals
nor, unlefle the Patient be put in} and the Angel of the Cove-
nant Stir the waters. Salvation for fmners cannot be obtain ci
without a f* chafe ; this purchafe is not fignificant without pof-
C c c fffian ;
378
The true Believers Vnion Serm. &.
fejfion; this pofleflion not to be procured without application;
this application made only by mion ; this union clearly held forth
in the Text , v/d He that is jo r.ed tint o the Lord , it one
Spirit.
Coherence Inttie clofe of ^ Chapter, 0ur AP°Me ferioufiy dehorts his
Corinthians from that groffe , that fo*l-f*llww& finne of
fornication. His Arguments ( wh;ch he lets flie as fo
many Barbed Arrows at the fifth Rib of Uncleanneff) are
drawn
I. Partly from the end to which the body is af pointed. The
body is for the Lord , Ver. 13. The body was made for the
God of 'holineffe , therefore not to be proftituted to Lufi
Ver* **' and uncle annexe. The Holy Ghofls Temple ought not to
be converted into a Stye for Satan. That's the firft.
2. Partly from that honour which b} the Lord to our bodies
is vouchfafed. Know ye not that our hdies are the members of
Chrift} Ver. 1 5. Bdievers bodies are the members of Chrift ,
therefore no: to be debauch' t fo far as to be made the members of
an Ha-lot. This fecond Argument is backit and amplified by
the words of ih^Text, He that is jo\n$d to the Lord , is one
Spirit: q. d. Th~:e is a near and dear mior, hecwixt the Lord
Jefus and true bel'^vvr-., Taich whac refer b. [in . • that which is
betwixt the head am ' O !;. h rence, that
union is carnal, this hat is jr 4 Lo"dy
is one Spirt : i.e. he is 1 , , re with the Lord
in Spirit, therefore ouht -o \ain
the P(h.
Having rhn* beaten Hf an.i I v our , I
fhai'nor ita--d to frred theworJsi rsanyunneceffar) ltu s, but
ftiall extrftS out of eh en fuch an Obfervatio'ias I concdveftrikes
a fd eighth to the mindeof the Spkft: of God in them. And
'tis plainly this.
Observation. scrue HBeltcfcer* are tMeh unicfc unto Cfctff Slefci**
* *x ' „ The word which we render (a) joyned ) imports the neareft^
4il't$inatwt A -'#? '- > tljft union. ibis truth I {hall endeavour, «r£>
€>="<?, cLiirly to explain, J lidj to confirms, practically to
Serm. 18. with Chrijl Jefm* 37^
1. For the Exp'i.atior, of this truth ^lt will be of cou^quence Exp/ica io;i.
to lay before you
1. whom wt under ft a,. v try ■ believers ? Ouerv
Sol. 1. Notfuchasaiv „ uni - Jhrift by a meer e t --.al
profeffion , Sacramental >■ , flr y. :fumptncus p rj iften.
Such as thefe are faid to hlieve in Chrift, John 3. 23. and yec
they are fuch , fo holhw , * / -v., that Chrift dares not t\ ft
them, r^r. 24. Thefeare rad Branches, John 15.2. Saplefie
y?^ in the Churches he : -..;■. ,;..'/.. - **ngbfs only in
Chrifts Regiment,whofe nam :s are not re°ift e \» jEtefnitath
Albo : Wood.cn legs of Gbri I ) v, fuch ashavei -> true, fpiri-
tual, wm/ fun&ons and operations. Such as have a fVatf of
godlineife, but deny the power the 2 Tim.%. 5. SW/z-likej
they have indeed a ^w* thattbej //?<?, but are <k*^, />^. 5.2.
With th.fe our Proportion me* di .3 rot.
2. But fr#<? believers ; i.e. /#c/> <ts are Knit { unto Qhrlfi by
Internal Implant a.tionyLivingy fink-bearing tranches, John 1 5. j.
Such as have not only Chrifts pitta-re drawn on their fore-heads,
but Chrifis Spirit quickning their hearts, Efhefa.i 7. Nathanaelsy
Ifraelites indeed, John 1.47. Jews inwardly , Rom. 2. 29. Such
as are really and effectually by the Spirit and Word of God call'd
out of aftateof/", enmity , miferyy into an eftate oi gracey #-
»/«», reconciliation; fo that now Chrift Is in them, and they /»
Chrift , John 17. 21, 23. They repofing themfelves in
Chrifts bofome by love , and Chrift dwelling in their hearts
by faith. Theft are the Believers our Observation in-
tends.
2. #/^ £/W* '/ ^'^ lt ** rh*t IS betwixt the Lord Jefusy and Quefy 2*
true Believers ?
Sol. 1. Negatively \ whatkindeof union it is not.
1 . Not a groffey catnap corporeal union ; not a union of bo-
dies. Chrift is in heaven , ^<7j- 1. n. & 2. 21. we on
earth.
i.'Upt anhypoftaticalyperfona' union;fuch as is that ineffable uni-
on ot the Divine and Humane natures in the perfon of our Imma-
nuel, the Lord Jefus. 'Tis indeed a union of perfon sy but not a
p?rfonal union. Believers 'make not one perfon with Chrift , but
(b) on? k:d? , and that not one body natural 'y but tnyftical. ,
True indeed, "the Church is call'd thrift, 1 Cor. 11. 12. but *iCor,ix.ij.
Ccc 2 that
380 The true Believers Union Serai. 18 .
•
that is meant of the whole Church , made up of head and mem-
bers, which is Chrift myfti < al. Now 'tis not rational to apply
that to any one fingle Believer, which is proper only to the
whole body. Be fides, ihonld there be a pcrfonal union betwixt
the Lord Jefbs and true Believers, then would there be as ma'iy
Chrilts as Believers. But to us as there is but one Father, fo but one
LordJefus,i CV.S.6.Add,that then very action of Believers would
be of infinite value, as is the obedience of Chrifts Humane na-
ture, by reafon of its hypoflatical union.
3. Not an ejfextial , fubftantial anion ; not fuch an union as
makes Believers in any wife partakers of the fub fiance of drafts
Godhead, Thofe expremons of Nazianz,en,Kpis-oToteiv} & ®io<vomv>
of old, andEngliih'cbyiome of us of late; viz.. Being Godded
with Gody ar.d Chrifted with Chrift , are harjh and dangerous,
if not blaifhemw. To aver that Believers are partakers of
the fubftance of Chriils Godhead, is to afcribe that to Believers
which we dare not affirme cf Chrijfts Manhood it felf; concer-
c *ffuyxv™f> ning which we fay that i: was infeparably joyned together with
*J^^*" the Godhead in one perfon; but yet ( c) without the leaft con-
jiSJ" Concil. vrpMy c:mpofuion, or conftifon. True indeed , Believers are
Chalccdon. faidtobe partakers of the Divine" (d) nature-, bur how ? not
rfiPa. 1.4. of Gods fubitance, which :s wholly ihcommun 'cable ; but Belie-
vers, by the exceeding great and precious promifes, as by fo ma-
ny Cond'dit-pipes , have excellent graces conveyed unto them
whereby they are made like to God in knowledge, righteoxfnetfe,
and true hotneffe , wherein the Image of Cjod Which was
ftamp't on man at his Creation confifls. Sp'hef. 4.- 24. Cd.
j. 10.
4. Not fuch an union as mounts up Believers t? an equality
with Chrift in any resfett. He is the bleffed and only Poten-
tate, the King of Kings, and Lord of Lords , i Tim. 6. 15.
In all things he batto, and mult have the preheminence, Col. 1.1 8.
The belt of Saints have but their Ephah, their Homer, their
EbhcC \e $'lnt an<^ ( e) meaftir2 of excellencies and Divine Endowments.
But now Jefus ChrilHn his Humane nature united to the Divine,
was fan&ihed and anointed with the Ho!y Spirit (f) above mea-
f-Tohn 3. \x. fure ; we have but our mites, drams, fcruplesfm him are hid all
&*V4*7' l^z treaJHres of wifdome and knowledge, Col. 2. 3. Our Lord
Jefus >s his Fathers (j azophylacinm ^ the great Magazine and
Store-houfe
Serm.i8. witb Chrift Jefw. 38 1
Store-houfe of infinite excellencies. Itpleafed the Father that in
hi.n fhould all fulneffe dwell, Col. 1.19. Yea, in him dwells
all the fuln^ffe of the Godhead bodily, Col. 2. 9. Three gradati-
ons, the Cjodkuid, the fulneffe of the GodheaJ, nil thefulneife
of the Godhead dwells in Chrift bodily ; ^*tw»; ; i.e. not on-
ly truly and reaUy7 in opposition to. the Ark^ and Temple in
which the GoJhcad was tonally • but perfonally, to diftinguiih
the indwelling of the Manhood of Ch rift from all occidentals ex-
trinfecal, and integral unions.
Thus Negalively.
2. Poftively, V/hai kfnde of union it is, thai is betwixt the gNoftra&ip-
Lord Jef/ts and tru: B lievers '(g) Cyprian tells us in the ge-/'"5 cotjun&io,
neral, 'tis not fuch an union as fpeaks a conjunction of perfons , nr0?l mifcctPer:
r\' r u r r '11 1 1 /• > fon-ass nee un.it
or a connection ot natures ; but a conjent of wia,-, and confede^Jru^mt^sreci
ration of affections -, but this is too lax and general; more parti- affcclus confo-
cularly ; therefore ; it is ciat & cwfx-
1. A spiritual union; Ke that is joyned to the Lord, is cm dcrat ydm&-
Spirit; i.e. one with Chrift, not in agrofleand carnal, but spi-tes' CyPr*
ritual manner. As man and wife united make one flejh, Gen. 2.
24. fo Chrift and Believers united by the Spirit and Faith, make
up one fpir'.'tuy.l Chrift. Believers are made partakers of one and
ths Jam: Spirit with Chrift ; Chrifts Spirit is really communica-
ted to them, and abides in them,
2. ^A myftical, deep, profound union: This is a great my / erj
faith th*Apoftle, butlfpeak of Chrift and the Churchy Ephef.5.
s2. We read of tbnc great myftical, darling unions - of three
diftin£t perfons united in one God, 1 John $. 7. of two dilUnft
natures meeting in one perfon, in our Jmmmuel, Luke 1. 3^.
Col, 2.9. ot two diftinS natures and perfons united by one Spi-
rit., that's the mien betwixt Chrift and true Believers. This is a
great myftcry, a deep union. Hence it is that it is compared to
the mystery if the very Trinity, as being like to the union of
perfons in the Divine nature. Chrift in th: Father, Believers in
Chrift, and Chrift in Believers, foh. 14. 20. So Chrift prayes^
Joh. 17. 21. that they all may be one, as thou Father art in me,
and I in thee, that ahey alfo may be one in us. Hence maybe
gathered a likpieft, though not an equality of m-on. In the
union betwixt Chrift and Believers , is (hadow'd out the uni-
on betwixt Chrift and his Father. This is one of the great
Arcana
38 2 The true Believers *Vmon Serm. \ 8,
Arcana, Evangelii ; *tfu a myftical union.
3. And yet it is a m:e, real union ; not a fancy only, not
an imaginary union, not like the union of the mouth,and meat
in a drtam% Ifa. 29. 8. No, but we are as really united unto
Chrift, as the members of the body are to the head. Hence are
fcEphcf.j. 30. we laid to be ( h ) members of his body, of ■ his fiejb , and his
bones: As the head communicates real influences co the body,
fo doth Chrift to Believers; communicates to us his Sp V/> £r.i-
ces , fulnejfe , ffiritual light , ///V , flrength , comfor: > Joh.
1. 16.
4«y4 clofejicarjlearjntimate union : Like that of the /W with the
£0^ which it nouriuSeth. Hence Believers are faid f* <?<# Chrifis
ftefhy and to drinks his bloody John 6. 54. Such an intimate u-
nion,as that 0^ poffeflive particle is r.otfuflicient to expreffe it-,
not faid, my Vineyard is before me, but my Vineyard which is
mine, is before me, Cant. 8. 1 2.
5. An infeparable, perpetual^ indiffoluble union. A marriage
knot which neither men, fins, forrows, death, norDivelsare
able to dijfolve. Who, or what can feparate us from the love of
God.'The Apoftle clearly refolves his own queftion : (/) / am per-
; Rom 838 19 fwacietl that neither life nor death, &c. Believers are held in
drifts hand; he that would break this union, muftfirftbe too
hard of fift for Chrift, yea, and for his Father too. No man
jhall pluck, them our of my hand ; my father is greater than ally
and no man can plucky them out of my Fathers hand, Joh.
10. 28, 29. And thus we have difpatch'c the fecond
Queftion.
3. What are the efficient caufes of this union?
S$L 1. The efficient caufes of this union are either principal,
or left principal.
1. Principal; and fo this great work of union being opus ad
extra , 'tis indivifum^ and fo afcribed
£iPa. y. 10. I* In common to the whole ( k^) Godhead. Hence we are
John £.44,4?' ^2lI& t0 ^e ca^ h Go^ the Fat^ ***** the fdlmfhip
Ephef.2 6,7- of his dear Son, 1 Cor. 1. p. So likewife this union
is afcribed to the Sonne. The dead (hall hear the
voice of the Sonne of God And livey Jfch. $. 2j. & Joh.
10. 1 5.
2. But
Serm. 18. with ChriH Jefos, 383
2. Buc more efpecially the Spirit of God in a more pecu-
liar fenfals fa id co be the principal Author of th;s union :
He ic is that knits this marriage k*ot betwixt Chrift Jefus
and true Believers. Look as (I) Creation in fomereipeft/ a&s4.24;
is appropriated to the Father, ( m ) %^demftion to the Son; m i Pct.i. \%.
fothe Application of that Redemption to the UclyGhoft.
"Tis by on: Spirit that we are ail baptised into one body ,
1 Cor. 12. 13. 'T*s by the Holy Spirit the Comforter,
That we are convinced of Jin, righteoufneffe and judgment,
Joh. 1 6. 75859. TSs by the Holy Ghoft that we an renewed,
Tit- 3- J-
2. Lcjfe principal, or the means or mflruments of union. Thefe
are twofold ; outward, inward.
1. Outward i Generally all the Ordinances of God; by the , ,
Ordinances it is that we come to have(») acquaintance -yn *°u
that is, union and communion with Jefus Ghrift. 'Tis by
thefe golden pip:s jhat golden oyle is conveyed to
us from that golden Olive , Zech. 4. 12. More
efpecially.
I. The Word read, preach' t , meditated on, believed, im-
proved.' 'Tis by /^mgandlearringof the Father that we
come to Chriit, Joh. 6. 44, 45. The Holy Scriptures
were written for this end, that through them we mig! t
have fellowship with the F ther and bis Sonne, I Joh.
1. 3. The way to haveChri&s company, is to keep Chrifl s
wo^ds, Joh. 14. 23.
2. The Sacraments , thofe ipiritual Seals and Labels
which God hath hYt to bis Covenant of Grace.
I. Baptime: By ne Sfirit we ar: bs.ptizSd into one body,
1 Cor. 12. 13. Hence we are faid to be buried with
Chrifl b Bapti m. mo death, Rom. 6. 3,4. Baptifme
flyied tie L verof re. ;xcrat'.on\T\t. 3. f. By Baptifme we
put or: thrift, Gal. |. 7.
2. 77;<f L r^/ 5$$p*r ; this is a great means of ftrengthnixg and
«>/< ncing our u4.io'S and advancing our communion with
Grift Jefus. We are all made to drinkjxto o:e Spirit, 1 Co:0
1 2. 1 ?. H^nce that, 1 f~ or. 10.16. The bread which we break,
is it not the comm'tn: n of [wans, arg ments , evidences
of our communion with ) the body of ckift. The
wine
3«4
The true Believers Vmon SeriiuS,
wine which we drink^ , is it not the communion of the
blood of Chrift ? Thus much for the external means of
union.
2. Inward jntcrnalfwtrinfecd means of union on mans part;
i.e. faith : Not a bare hifioncal ^miraculous, temporal dead
faith', No, but a living , workings juflifying, faving faith.
Chrift comes to dwell in our hearts by faith, Ephef. 5. 17.
Tisby faith alone that we receive Chrifty Joh. 1. 12. That
we come unto himy and feed upon him, Joh. 6. 56. 'Tisby
faith that a Believer lives in and to Ckrifi^ and Chrfft lives
in and for a Believer, Gal. 2. 20.
Thus much for the Explication of the termes of our Proporti-
on, for the fixing of it on a right Bafs. I now proceed to the
fcoi'd part of my difcourfe ; vU.
Now That there is fuch a ffiritual, mystical, real,clofe,in-
2* Confirm* fcp arable union betwixt the Lord Jefus and true Believers , ap-
pears three ways.
1 . From thofe many fynonymical terms , and equivalent ex-
freffions vrh.reby the Scriptures hold forth this union. Chrift is
fa id to be in Believers, Col. %. 27. Eom. 8. 10. To dwAl in
them, Ephef. 3. 17. To wall^ in them, 2 Cor. 6. 16. So are Be-
lievers faidto abide in Chrift, as he abides in them, 1 J0&4.1&
& Joh. 15. 17. To dwell in Chrift, as Chrift in them, joh.6.56.
To put on Chrift, to be cloathed with him, Gal. 3. 27. Each
of thefeexpreflions clearly import that near and intimate union
that is betwixt the Lord Jefus and ttue Believers. The King of
Saints hath two Man ft on hwfes ; one in heaven, the Throne of
his glory ; another on earth, a Tabernacle of flefh, the heart of
a Believer, which is the feat of his delight, Zrov. 8. 31. his leffer
Heaven, If a. ^7. 1 %. — 66. 1, 2.
2. Front thofe fcvcral fmilitudes by which the Script/ires fha-
dorv out this union. Believers are faid to be lively floncs>i Per.
3.4,5, •$. Chrift the liviug foundation, the chief comer- ftene
on which they are built, £pkef. 2. 20, 21. Believers are ftyled li-
ving [ranches. Chrift the true Vine, into whom they are en-
grafted, and in whom they bring forth fruit, fob. 1 ?. 1.5. Chrift
the faithful, loving, difcreet Bridegroom) Believers his Loyal,
Affectionate, obedient Syoufe , Ephef. j. V> '*■ Cant. 2. 16.
— 5. i. Believers are intitled Chrtfts body, Ephef. 1. 23. Bene
of
Serm. i $. with Cbriji ]efns. 58 ^
of his bone, flejh of his flefh, EFhef. ^ . 50. Chrift, the Believers
heady Ephef. 1.22. In a word, the head and myftical body are
call'd Chrift, 1 Cor. 12. 1 2. Inallthefe Refemblances, he thac
runs may read the union betwixt Chrift and Believers, fourtrayed
out to the life unto us.
3. From that communion which there is betwixt Chrift and
true Believers. Omais commumo fundatur in unione : Commu-
nion where ever it is, of neceflity argues union ; as the effect ne-
ceffarily implies the caufe. Believers, they communicate with r
Chriftinhis/*/w/?,Joh.i.i6. Inhis ( 0) merits, which areas 'sola pro nobis'
fully im\u:ed to Believers for Juftification, as if his fufferings had fu/e cphfine
X been by them endured, or the debt by them fatisfied. In his life mentis malu
and graces , by habitual and real infuiion, and in-dwelling of his poimm^t ncs
Spirit to SanUification, 1 Cor. 1.2. In his privilcdres and du-tVUmS™h%
K . r l t • // t l s zr> , 6 nis mentis con-
mties; fucn I mean as are communicable. Is he a King ? a femmmHr grgm
Trie ft t So are Believers, Rev. 1.6. A R0y.1l Friefthood, 1 Pet. turn. Aug.
2.9. Is he a Son ? an Heir by Nature ? Saints are fo by Adopt ion.
Joint-heirs with Christ, Rom. 8. 1 7. Inhis Victories ; Belie-
vers are more than Conquerours through him, Rom. 8. 37. In
themidftof their enemies infukations, and their own diftrefles ;
yea,- even in and by death kfelf, the victory is ftill theirs :
In his Triumphs and Glory -, they {hare with him in his
Throne •, aH that Believers are is from the Grace of Chrift, 1 Cor.
1 5. 10. *s4U that they do, is from the ftrength of Chrift, Phil.
4. 13. So that they do not fo properly live, as Christ in them ,
Gal. 2. 20. On the other fide , Chrift communicates in the Be-
lievers graces, affect tens , duties. He gathers myrrhe and ffice
out of their Gardens, eats of their honey and honey-comb, Cant.
^. 1. Their man-drakes are laid up for their Lord. As they
live in the Spirit, fo they wall^in the Spirit, Gal. 5. 25. They
tune their fouls to his key ; their (p J voice is fwcet in his p Cane. a. 14.
Ears; their countenance is lovely in his Eyes ; all that Believers
are is from {Thrift , and therefore all that Belivers have is to
Chrift. What they receive in UHercy , they return in Duty.
Thus from this mutual communion, weconclude a clofe znddear'
umen.
And now our Proportion being thus cleared and confirmed,!
defcendtothe third thing promifed, and that is
Ddd 3. Application,
386 The true Believers Vnion Serm.i8.
3. application, which I ftiall couch under thefe fours Heads,
viz:. Information , Examination , Confolation , Exhorta-
tion.
1 . Information. Are believers thus clofely united unco (Thrift ?
Hence fee,
1 . The crimfon , Tynan tincture, the fcarlet dye of their Jin ,
who eppo e, opprefi, per fee ute true believers. Poor fouls, licclc
do they think or know what they do ; viz,, that they wound
Chrift through believers fides. Believers are united unto Chrift;
I Gcn.3.1?. * therefore when the feed of the Serpent (q.) bruifes their heel,
it muft needs have an inptence on £ hrift thir head ; who thou°h
he hath no pafjion, yen hath he much compaffion^ and in all
their afflictions , is afjlitted , Ifa. 63. 9. In touching them, they
touch the apple of his eye, Zech.z.%. Saul, Saul, why per fe cute fi
thou me} Ads 9.4. fo cryes the Head in heaven , while Saul treads
on the /W on earth.
2. Hence learn, *A* heighth, lengthy depth, aud breadth of
the love of Chrift thatpaffeth knowledge , to believers beyond and
above all ether sin the world. Qh Beloved , that the Lord foould
have other plants in the woods and watte ground, let them alone
in the Wilder nc^e, fuffer them to grow up to be ft fuel for eter-
nal flames, and make choice of them (who by nature are as
r Rom. xi. 1 7. ypi1^ (r) olives, as the worft ) and ingraft them into him-
felf , who is the True O ive , and make them partakers of his
fulneffe ! that he fhould cull them out , who are by nature dead
intreffajfes andfinnes, and implant them into himfelf, raife
them up together , and make them ft together in heaven' y places
with himfelf! Oh this fpeaks love beyond exprefftov, beyond/-
magination\ This argues grace , riches of grace, exceeding riches
of grace, Eph. 2. 1,4,5,^,8.
3. Obferve hence not only the leve wbich Chrift vouchfafes
to, but the high honour which l.e caftsupon bdicvers. Was it
an honour for {JMordecai to be clo.it ed with tAhafbucrus Royal
apparel, to.ide on the Kings ftvrfe , having the Royal Crown on
his head? Either 6. 11. uhar an honour then was it , for a poor
Eft her to be taken into the Kings b:dand bop me} Eft her 2.1 7.
}fit feemed not a light thing in T>azids eyes, but rather an
high dignity to be fon in law to a King , what is it then to be
united to a God ? the higheft pitch and pinnacle of honour ;
this
, . ,
5crmui8. with Chrifl Jefa. 387
7hx;thQEta> the Neplus ultra of true dignity ; an honour not
vouchfaft by God to thofe glifterlng Courtiers of heaven, the
^Angels. True indeed, they are Chrifts fervants, fubjefts, no:
his members. To which of the ^Angels faid he at any time ,
Thou art bone of my bone , flefh of my flefli? Chrift took^ not
on him the nature of Angeh, but is united to thzfecdof lAbraham^
Heb.2.i5.
4. hence we conclude the ft ability , fixednejfe , per fever at-ce
of the Saints In their eftate of grace. Here, here, believers, is a
firme bafts, on which to build the Saints constant progreffe in
the paths of hollnrfi, till they fully arrive at their Port of hap-
plneffe. True believers are united unto Chrift •, They live in
Chrift, and Chrift In them; their life is hid with Chrift in Cjod,
Col. 3.3. Therefore mauger the malice and power of all un-
ruly corruptions from within , of all fubtile temptations, violent
ajfaults, decoying fmiles, or threatening frowns from without,
they muft and fhall perfevere. ( /. ) Kept they are, and ftiall , w^«,w -
be by thepo.-er of that Ckrift , to whom they are united through Kept as by a
faith unto falvari.n, i Pet. 1.5. Whil'ft there is fap in Ch rift Garrifen.
their root,it fhall afcend into the true Branches. Job, n. 16.
and 4. 14. Let the raine defcend, and the floods come, and the
winds blow, and beat upon thefe living ftones, thefe fpirkual
Houfes, they fhall not (t.) fall totally, finally , for they are built 'Mat.7.i?#
on that Rock^of Ages. True believers are Chrifts (Members ,Ik.*$.4.
andfhould helofe the leaft of them , he would be a maimed, an
ImperfcB Chrift, I Cor. 12.27. Pf r^°fe wh°m thou haft given
me , I have not loft one , J ch. 17. 12. True Believers are
Chrifts Sfoufe t married to him , and whatever men have
done , or may do , Chrift will not give a Bill of utter Divorce ,
Jer.3.14.
5. See here a rational, [olid ground , for the 'Protectant Do-
fir ine of the imputation of Chrifts rlghteoufnefi , and the merit
thereof to true Believers , again ft the cavils ani calumnies of the
Phanfalcal , felf-juftifying Pap'fl. Our union unto Chrift, is the
great foundation on which we build our communion with Chrift.
Chrift is united to believers; one with them, their Head , their
Surety, ( who in eonjpeftufori, is but one perfon with the debtor)
and this byh'S own voluntary undertaking, the debtors confcnty
and the Judges approbation: therefore * irrational, jirfr, equal,
D d d 2 that
2 88 the true Believers Union Serm. 18.
that what our Chrift, our Head, Reprefentaive ^ Surety , hath
done and fnffcred for us ; and that nor only bono noftroy for our
good , but loco noftroy in our Head , fhould by God our Judge
be imputed to us. That fince our Head and Surety was made fin
for us> wh) knew no fin , we fbouldbe made the right confine fie of
God in him , 2 Cor. 5.21. That fince he harh borne our grief sy
and carried our [arrows ; fince he was wounded for our trarfi-
treflionsy andbruifed/W our iniquities , 'tis- but juft that our
^peace fhould be obtain'd by his chaftifements^nd that by hisfiripes
•we fhould be healed^ Ifa. $ 3.4, ^^6^bcc.
6. If believers , &c. Hence we gather a cogent y and conclu-
five Argument for the Saints bleffed RefurreUion at the laft day.
Chrift the believers Head is rifen : rifen as the'r Head : rifen
{is the fee ond Adam. From hence the Apoftle ftrongly argues for
the Saints glorious refurrettion, 1 Cor. I 5. I 3, 14, 1 5, &c. If the
head be got above , furely the body fhall not away lie under wa-
ter. True indeed, the ungodly and unbelievers fhall be raifed al-
#2, Cor.?. Io. t°> ^Dan' I2» *• Joh. 5.39. There fhall be a (u. ) general re-
fmreUim of the dead , both of the juft and unjuft , Atts 24.
1 5. and 1 7. 31. But here's the difference; The bodies of the
wicked fhall be raifed up in difhonour by Chrift, as a powerful
and offended Judge , ^£#5.27,28,29. To receive their juft
•fientence and condemnation , 2 Thefi. 1. 6, 8> 9. Matth. 25. 33.
But the ^/W of believers, by the Spirit of Chrift, andbyver-
tu? of his refurreBion , as their Head , fhall be raifed in power,
fpiritual, incorruptible, and made like to his glorious body, \ Cor.
15.20,22,23,42,43,44. Becaufie he lives , they fhaU live alfoy
and have livery and feifin given them of thofe joyes and glo-
rye?, which neither eye hath feeny nor ear heard , nor can enter
into *he heart of man to conceive , 1 Cor. 2. 9. and fio fhall they be
ever with the Lord , 1 Thefi 4. 17. Thus much by way of Corol-
lary for information of the judgement. I now proceed to the
fe'.ond Vfey which more immediately reflects on the heart and
life ; and that is an Ufe of,
2. Examination , Whether there be really and indeed finch a
:j)iritualy clofie, intimate union betwixt our fouls in particular ,
and the Lordjefius. To this purpofegiveme leave to put the
probe into your confeiences, by a ferious propofal ofithefejW
Qucftions.
Queft,
erm.iS. with Chrift Jefusl 389
Queft. I. Hath Chrift given unto yon his holy Spirit} He
that isjoyn'd to the Lord, is one Spirit, faith the Text. If
any man have n*t the Spirit of Chrift, he is none of his, ( w, ) w x J°h.3« 24
Rom. 8. 9. Whatever member is really united to the Head ,
hath a natural ffirit; afoul enlivening of it , anda&ing in ir.
So faith the Apoftle , Hereby know we , that we dwell
in him , and he in hs , became he hath given ns of his Sj, hit ,
I Joh. 4. 1 3.
Now this Spirit where ever it is, it is,
1. A praying Spirit , a Spirit of fupplic ation •> of faithful, fin-
cere, fervent, conftant , humble fupplication , Zech. 12. 10.
Ask then thy foul , Canft thou, Doft thou go to God, and cry as
a child, with reyerence and confidence , Abba-Father •, Rom.
8.15. Does this Spirit help thine infirmities? Rom. 8. 25. and
enable thee tounderftandboth for whom, and what, and how
thy prayer is to be made .? Does it work and quicken in thy
heart ( at leaft at fome times, in fome meafure) fuch apprehenfions,
affeUions and graces, as are requifite for the right and acceptable
performance of fo heavenly a duty }
2. A mourning Spirit, It puts a believer into a dove-like
frame, E^el^.y. 16. mourning for the lolfe of its Mate : yea,
mourning for the offence of a gracious God , as for the loffe
of an only fome y Zeeh.12. 10. Tell me then poor foul, Art
thou apt ever and anon to fir ike on thy breaft with the contrite
Publican ? ( x. ) to f mite on thy thigh with broken-hearted £phra- x Jer.3 1. 1$,
im , and in an holy confternation of fpirit , to ask thy felf,What,
oh(j}what have I do?.*: f Does thy Gods botcle,and thy tears there-'*' 'er,S 6'
in, for fin as fi nyfpeak for thee ?
l.Afanclifying Spirit-, (*.)i Pet. r. 2. and that with refpeft u i,€' "'
to fins, graces* duties. _, -
1. Swxes. The Spirit, wr.ere ever it is, mortifies the deeds of
the flefihy Rom. 8. 1 ?. Speak then, is thine old mm crucified ( at
leaft as to dominion ) with thy Chrift > Romt 6. 6. more efpeci-
ally, ( not to fpeak of thy moregrofle, dangerous, difhonou-
rable fins ) Doft thou fpit out the fweet morfelundzx thy tongue?
Doft thou with Samud, hue thy delicate Agagin pieces .? with *p& x8 z*
'David^ktep thee ftqm* thine iniquity , that iniquity to which
thy constitution, cuftome, calling , inter e (I, moftly incline thee ?
what fay ft thou to thy Jfaac, Ben j amine, Abfohm, Dalilah 3
Dddj HerodiiU
g^o The true BtlitvtrtVnion Serm.18.
flerodias, the Calves at Dan and Bethel} Tell me , Art thou
apt fadly to remember thine own evil wayes, ani '.o loath thy (elf in
thin: own fight for alt thine iniquities , and for all thine abominati-
ons ? Ezek.3631.
2. Graces. Speak Believer, Art thou renewed in the Spirit of
thy mind? hath the Spirit of God rc-inftampt that glorious 1-
mage of God, viz.. Knowledge , Right e'oufneffe, and true Hell
nejje, which thou loft in ayidam} £/? W. 4. 24. As thy cloa-
thing is of wrought gold-, fo efpecially is all thy glory , thy
chiefeft glory within} Doftthou find thy graces ftirred up, in-
creaft, and ftr.ngthened with might by the Spirit in the Inner-
man f Eph. 3. 16. Hath the North-wind fo rifen, the South-
wind fo come , and blown Hpm thy Garden, that the fyices there-
of flaw forth? Cant. 4. i<5. In a word, Doft thou more and
more grow in grate ? 2 Tet. 3. 18. Beholding the glory of the
Lord,*art thou changed into the fame image from glory to glory ,
even as by the Spirit of the Lord} 2 Cor. 3. 18. Art thou ftill
perfecting holinejfe in the fear of God } 2 Cor. 7. 1 .
3. Duties. Where ever the Spirit is, it caufeth, eff equally
caufeththe man to walkjti Gods S atutcs, to keep his judgements,
and to do them, Ezek. 36. 27. It worketh in believers, both
to will and to do, Philip. 2. i}. To performe natural, mo-
ral, fpirituai duties, to ffiritual ends,in a fpirituai manner : and
that,
1. Freely. Where the Spirit of the Lord is, there is liberty <,
2 Cor. 3. 17. Chrifts people in the day of his power, are a wil-
ling people ; volmtiers in his fervice , Tfal. no. 3. What [by 'ft
thou, art thou dragd to duty , as a Bull to a ftake , as a Swi-ne
to (laughter ? or rather , is it thy meat and drinks to do thy Gods
will? John 4. 34. Do thewayes ofwifdome, feem wayes of
Prov,3. 17. *pleafantnejfe to thee ? and all her paths ,doft thou look upon them
as pefice }
2. Regularly. Thofe that live in the Spirit , walk^ in the Spi-
rit, Gal. 5.25. i.e. by the Spirits light, according to the Spi-
rits rule, the Word of God, the great ftand«rd of Truth. What
then, doft thou kindle a fire on thine own hearth , andcompajfe
thyfelf aboutrvith thine ownffarkjes t d ft thou^f/^ inthd'ght
of this fire , and in the (parks that thou, haft kindled t my mea-
ning is, Doft thou forfake theLw andTeftimony, GodsrW
and
Scrm i3. with Chrijt Jsfns. 39 1
*ndp/&w, and follow the guidance of-that ignis fawns, thy re-
ined re a' on , or others corrupt example or a pretended tra-
dition, or fome extatical %jv elation contrary to the Word I
Allrhefe will lead thee into boggs, and this ihaltchou have of
Gods hands , Tbv* \h ait lie down m jorrow , Ifa. 50. 11. But if
fo be the infallible Word be ihy Rdfcj and thou walkeft accor-
ding to it, then peace be u oxt-hee, as upon rheffraelof God,Gz\,
6.1 6. So much for che fir ft query.
Queft. 2. Do J) Chrift {a,) dwell in thy heart by faith ? viz, *Eph.3.i7.
by fucha faith as purifies \\\z heart , as works by love, to God.
the Word, Saints, enemies,as ozercome s zht world, its Midia-,
nitifh fmiles, its Jnakjn.lik^ frowns f Ifthouiuft fuchafaith,
remember it as an infallible and momentous truth , That faith*
application of Chrift t>a Believer, ifaving, is al wares joy n'd
with a Believers Application of himfelf to £'/brf#*. If the Spoufe
avers Chrift to be hers , My Beloved is mine ; foe as freely ac-
knowledges thatfheis Ch>ifts, I am his , Cant. 2. \6. Ts
with a Believer and Chrill in this cafe, not as with a man cla-
tbing about a Tree, but as with two loving friends mutually em-
bracing each other. Ask then thy foul, thy conference , Canft
thou truly fay with David, Lord faveme, Iam:hine? Pfal.np,
94. Doft thou indeed, not only /<?*# on thy Be'oved, but c.'eave
to thy Chrisl with f.dlpurpofe of heart ? Acls it. 23, Does it
content thee to apply Chrift to thy foul, only as a plaifter to'a
wo'And , to have heJing from him ? or not rather as a feat to
the wax, which takes an imfreffion from it ? Hath thy faith
two hands! a$ with the one thou pretendeft to lay hold on thrift ,
doft thou with the other, refgn up ihy felf to Chrift ? Art thou
apt with the Romane Sp ufe to fay, Vbi t» Caus, ibi egc Caja}
Ar. thou as ready, whenh* propofes the ftricteft precepts, to
fay, Lord I am thin , as when he proclaimes the fweeteft
promir:st to fay, Lodth u art mine ? Art rhou as ready to of-
fer up thy "felf* burnt-offering, an Holocaust . Rom. 12. I. to
God i 1 obedience , as to tender for thy felf, thy Chrift , as a fin-
cjfering for fatish&ion ? Lev.^.j. (b.) Oh examine thy heart b 1 Cor. 13-5.
fincerely, whether thou art thus in the faith; or lather, whether
fuch a faith be in thee. That's the fecond.
Queft. 2. Dofl thou crucifie the flejh with its affe&iws and
lufts } They that are united unto Chrift do fo, Gal. ^ 24. Rom.
8. j<,
iQi The true Believer* Zf won Serm.iS*
8.13. Doftthou deteft, loath, hake fin, all fin, in thought,
word, deed ; and that not fo much £01 its effetts , as its nature!
doft thou hate it rather as hell, than for hell f That is our duty ,
dmsvywlst* (c'^ ^0In• I2*2- is it our fincere endeavour} Didft thou ever
' groan out under the fenfe of that intolerable burthen ? of that
Wof that lies in thy bofome? does it make thee cry out as Taul,
O wretched man that I am , Rom. 7.24. Doft thou when thou
appeared before the Lord in prayer , or at his Word, or at a Sa-
crament , put thy Uriah, thy deareft darling finnes in the front
of the Battle, that when Chrift difcharges his keeneft arrows,
they may be fure to be hit and jlalne i When God fends a Tern-
fejiy is it thy firft, greateft care to throw thofe Jonahs over-
board ? when God feems to beleaguer thee with fbarp and
threatning providences, is it thy main endeavour to caft the heads
of thofe Sheba's over the Wall ? But,
Queft. 4. Art thou a new creature ? he that is in Chrift > is
fo, 2 tor> ?• l7- Haft thou a new head, heart, lip, life} canft
thou now properly fay, Ego non fum ego ? is the Lyon become
a Lamb , the Raven a Vove, the Wolf a Kid , the persecutor
a Treacher, or more,an Adrrer of Chrift Jefus ? Doft thou ad
fiom new principles^ the Spirit of Chrift , Szel^. 36. 27. faith ,
faCorj.14. Gal. 2. 20. conftraining* love, filial fear? Jer. 32. 40, Doft
thou act for new principles, that thou mayft preferve them in
thyfelf, and propagate them to others ? AElsi6.ig. Doftthou
now level at new ends, the beft, ththighefi ends? is thy main
fcopeand aimenownot fomu'eh ztaclod of earth , a vaptr , a
puff of honour , a tickling pleafure ? No, but racher is it thy
chief eft end, plot, defign, to advance thy Creators^ Redeemers ,
Comforters glorj ? and with it , the fpiritual , eternal falvation
of thy precious and immortal Souk I Is this thy white ^
thy war^ thy center ? Canft thou in fincerity of foul , fay
with the Pfalmift , Whom have I in heaven but thee , &c.
Pfe.73.2f:
Qneft. %. Doft thou bring forth fruit? Every branch in Chrift,
is a fruit-bearing branch, John 1 5. 5. Art thou fill'd with all the
fruits of righteoufnejfe f firft and fecond Table-fruits ? art thou
fruitful in every gtod word and workj Col. 1. id. Doft thou
bring forth fruit futable to the means vouchfaft ? or does the feed
of an Homer bring forch only an £phahl doft thou remember,
that
SenK.i8. with CbrijlJeffM. 593
that where tpnch isdven , not a little is required > Luke 1 2.48.
Briefly, doft thou bring forth fruit like the Lard o£Egjpt , by
handfuh ? Haft thou any bun the s of Po:r.granates to mew ? is
thy foul afpiritual EflcoU and then too, art thou fodehrousof
bringing forth more, th.>t tkou iookeft on the Vivage of thy
attainments only as gle*n'.r.gs } I« a vsord , c^oft ihou bii: g forth
fruit ccx(iantlyy every month, in tfld age ! Pfa. 9?. ij. Arr
thou ever green and flourimirg ? co not iho.'e ^Aj of Sodom r9
bitter fruits of zsfpotfaci , in principles, in pra&ices, fprin^
from thee? Are not thy grapes turned into thornes% thy/^j in-
to Ihijflesf Art thou not like Orp..r, that lother cay kilt and.
complemented, but now forfakes ? but rather like Ruth, doll
thou refolve and fay concerning thy Cod, thy ( hrift, whither
thou gee ft ^ I will go; where thou fiffft, will I dy\ end there will I be
bury d> Ruth 1. 16,17.
If thy heart ana conscience can give a comfortable anfvver to
thefe Queries , then Believer open thy mouth, open it wide, that
thou mayft fucl^ and be fat i* fie d with the next Uie of our Point ,
which is a Breaft of,
3. ConfoUtion, True Believers are clofely united unto (Thrift
Jefus ; Oh what marrow t what fatnefi drops from this Truth !
what an Hybla is it in the mouths, what mufick^ is it in the ears
of true believers! Howbletfed are the people that are in fuch
a cafe I Pfalmci^. 15. Their happinefle will morediftin&-
ly appear , if we reflect on it , either with relation tj Chrift, or
believers.
1. with relation to Chrifl to whom believers are united.
On their Union with him , there redounds to them a
peculiar Interest in his Per f on , Properties , Tromifes^ pro-
vidences , All,
1. In ChnftsPerfon; (Thrift himfelf is theirs, Jer. 32. 58.
If a. p. tf.» A Chrift that is not like creature c mforts ; thofe y*v-
xju'-rnxfA) bi:ur fleets ; like the Panther ^ which has ayWrfente,
but an ugly face; No, but he is an Ocean of fweetnefle wi.h-
out theleaft dramoi gal!: (Thrift, that perfect beauty^ without
the leaft ffot ; That fairefi of ten thou fan d , Can\ 5. 10. That
altogether lovely one, Ver. \6. This Chrift is theirs; (Thrift
that indefic tent , never-failing good is theirs, Hcb.13. 5. True
indeed, creature comforts and earthly interefts like Abfolms
E e e Mule %
Uen
q 94 T&e f r/*e Believers Union Sertn. 18.
il/#/*t are ape moftly then to falle us, when we moftw^ them.
Yea, but Jefus Chrift is fuch a Sun of righteoufneffe , that he
knows no fittings no declining, M*l. 4. 2. He is a Fountain^
life ever running. In a word, Ch rift that full, filling, ff<ffici-nt,
i7. i. all-f*$cient perlon, inwho:n (^) concenter all the Scattered ex-
^ 4J;* fjcijfltt cellencies of the whole Creation ; in whom is compleatly treafu-
(pvtjabeAMHh red up whatsoever an angry God can require for his fatisfattio**
ia hoc mixta 0f an em.ty creatHre "defire to: its perfection. This is trie
^7//7# in whom Saints by union have a real intereft.
2. In Chrifts properties. My horfes are as thy hcrfes, my
Chariots as thy Chariots, faid fehojhaphat to Ahab ; ail his
CounceJs and Forces devoted to his fervice. Somali that 1 have
is thine, Luk. 15. 31. Believers ! has Chrift an Arme Of pow-
er, 'cis for your protection} has he an Eye of knowledge, depth
of wifdome? 'tis for your direltion. A Stock,, a Trtafury of
perfect righteoufneffe? 'tis for your juftif cation : A Spirit of />*//-
vejfe} 'tis for your JanBlfication. Has he rowling, yearning bow-
els of mercy? 'tis that he may fhew you c->mpaffio>t. A Lapp o£
Ali-fufficiency for your frovifion; »lA ms of Grace, an heaven
of glory for your reception, pfal. -3. 24.
3. //* Chrifts pro wife: : In all thofe great, rich, Vrcuom ,
gracious pranifes, 2 pet, 1 4. wherein all they »afc , and infi-
nitely more than they -can defire or imagine, is made over to
them, 2 (TV. 1.20. Chrifts promifes are "the Believers Magnx
Charta, to the confirmation whereof God has been pleafed to
adde bo:h his Oath and Blood , Hebr. 6. 17, i&* for
Seals.
4. ?fc all ChriJIs Providences , let them feem never fo £A^
And gloomy. The /.$/r/? Furnace they are thrown into, does
but hofe their bonis, and the fcprching flames become a warms
Sun, 'Dan. 3. 2$.This is rhe fiu't of .iois sharped: rods, * the td~
king away of their fin. The Lyo;i affords rhem meat ; the A-
nf}{im himfeif proves their br^td. All thi:i;;s wrrk^togtricr
for thrh goe'd, Rom. 8.2?. Every WitiA\ thongh it blow never
fo crof^ fpeeds them to their port. No a jtone thro.vn at
therh, bur it is to > hem a pr dons [tone. Not a Thorn in cheir
Crown ,bu i turn .into a Diamond. Not a wig in their Rod,
but is waned and (anQified. The fadJeft Provide czs like the
Snow fallin0 on them, and de Tec di g to the hem of their gar-
ments^ there ftcc& into a gem to deck^ them. jj»
« - r.
V*. 17- 9-
Scrm.i8. rvitbCbrijlJefu*. 59-
<$.InaH: i.e. True Bel evers have fuch an un'v^fal intirejl
in all that QhrisT is, hath, could ffeik, fuffer,or can do , true
the Apoftle going about to take an inventory of their large Re-
venue, andas icweredefpairing ro :ivc in an ex all ace unt of
the particulars, is faine to couch cfeem in one (t/m lotah zAll
are yours, i Cor. ?. 22., 2?. Wherein are obierv-ible , 1. The
Believers Mt'uati the ft* Heft imaginable, u&JL an -■ : Then
the term,ioi life and death too; inpofleifrjo md rev rib . : Things
prefext, and things to com', Lailly, the : mre, the fare/:,zhd
high ft that can be, they hold in ,apit. ; for their better aflfu-
rance, their demefnsare enraifd on the Crown; All yours, be-
caufe you areCl.rJfts, and Chrift tsGcds.
Thus you fee what comfort flows from this ^Doctrine of Union
with Relation un:o drift. There's yet anotiy: Dug which fvveJs
with Confolation, and that is to be drawn w
2. With reflect to Believers thewfilvcs,ma threefold regard;
viz,, of their ferfons, graces, duties.
1. Their j?fr/W .Believers being united unto Chrin\theyare,they
cannot but be his Fathers Jedidiahs , Beulahs , Hep Elba's ,
dearly accepted in the Beloved, Ephef. 1.6. They are alio his
own delight, Prov.2. 31. Herejoyceth over them, as a Bride-
grow over his Bride, They are to him as the Seal on his
Anne ; asa(<r) Signet on his right hand. He carries their c Cant. 8. 6.
names o- his breaft continually, Exod. 12.29. And as for the
Spirit of God, that like Ttyahs Dove, finds no where to reft
thefoleof his foot, but the foul of a fincere Believer , of whom
it fays, here is my reft, here will I dwell for ever, for I have a
delight herein.
2 . Their graces. True Believers graces are in themfelves very
defective and imperfetl : The eye of their faith , like that of
Leah, a blear-eye. The hand of their confidence , like that of
Jeroboam, much withered and blafted. The fire of their love,
like that of green wood, apt {bontorvp/V*. The anchor of their
hope very mnch crackl; fhouldrrs of patience forely bruifed;
feet of cbe ience, like Meph'ibofteth, lame ; yet becaufe united
unto Chrift, all accepted, all hold fcale and weigh in heaven,
though not as-co mem, yet as to acceptance, 1 pet. 2. 5. There
is much alloy in the metal, however I fee my Sons s~vamp, and
Picture on the coyne, and therefore falih God, it (ball paffe for
currant in heaven. Eee 2 3. Their
396
The true Believers 'Union Serm.iS.
3. Their duti s. Oh the defetts of Saints duties : How of-
ten do they fray, as if afraid to be h?ard ; hearts if afraid to
/f^r/? ; /r*r/7, as if afraid to do ; do, as if afraid to plea'e ; and
yet being united unto Chrii*, how acceptable are their perfons
and performances \ Their weak frayers found like melody.
Their broken ySg/j-r f mell like Jncenfe; Their very ftammerings
feem Rhetorical, Cant. 2. 14. Not a good word fa. Is from their
lips, but 'tis recorded, MaL $. i<5. Not a f**r drops from their
eye, but 'tis taken up, and K'/r/'^,Pf"al. 56.8. ^/V^j received
as if they were Talents. Cups of C old water, %jm- skins, Goats-hairy
Any thing; de fires in (lead of performances ;the will for the deed;grief
for want of mtl% for the will it felf, 2 Cor. 8. 12. and all be-
caufe from fuch as are united unto Chrift, in whom the Lord is
io well-f leafed, Matth. 3. 17, that he looks on the very fmoke
of his Saints performance, mixt wkhChrifts merits as a fweet
perfum*. Having done with the Consolation arifing from this
truth, we proceed to the lajt Ue, which is of
4. Exhortation. In it I iOiali addreffe my felf, 1 .Tofmnersjhen
to Saints.
1; To /inner s, that are as yet * with, ut Chrif, God, Hope in
* Ephef. i.x 2. thts world. Oh be you yet perfwaded to give your eyes no fieep ,
your eye-lids no fiumber, till you are redly and cloi >y united to
Chriit Jwfus. Methinks poor forlorn? creature thou fhouldeit not
need a Sru*-, if thou doll, consider
I. The dreadful, difmal danger of thy prefent ejlate. Afoul
norun:teduntoChrift, lies open to all danger imaginable; 'tis
in the very Suburbs of deftru&ion : It walks in the vaUky of the
very fhadow of wrath, death, damnation. True, it may be thou
perceive ft it not; but that fpeaks ihy fcuriiy, not thy fat ery;
and thou art fenre, becaufe hood-wink^t. Thy fecurity is not
from want of danger, but dfcermng. Afas , how dreadful is
thy condition, that IilR every minute expofed to the cruel cour-
teneof every Dive I, Lnfl , Temft.-r.'en, Judgment I The fen-
tenceis paft againfl rhee ; in the next Scene expect the ExecHtlo*
ner. Ue that lel'evcth not, is condemned ah cay, Joh. $.18,^?.
Poor foul, a deluge of wrath n pouringdown in full ftreams up-
on thee, and thou art as yet fhi;t out of ihz *yi kz The Aven-
ger of blood is at thy heels, and thou not yet g<K mto a City of
*£:fuge. A jh.ower cf brimflone failing oa thee, and thou bift
no-
Serm.i8. with Chrijl Jefa> 191
no Zoay to flie unto. The deflroylng Angel with his drawn
Sword at the threfhold, and the lintel pofts of thy door not
fprinkled with blood. But
2. If the wlnde do nor, lets fee whether the Sun cannot
prevaile. Poor felf-deflroying ^Wf/jf, Look yonder on that <?-
miabls Jefus Chrijl ; ( for a marriage between whom and thy pre-
cious foul I am now wring ) Do but obferve his condescending
willingnefletobe united to thee : That great tAhafhuerus courts
his own captive Hester. The Potter makes fuit to his own clay-9
Wooes thee, though he wants thee not ; is infinitely happy with-
out thee, yet is not, cannot be fatisfied but with thee. Heark
how he commands, in treats^ begs thee to be reconciled, 2CV.5.
20. Swears and pawns his life upon it, that hedefires not thy
death, ^^^.33.11 .Seals this his oath with his blood; and if after
all this thou art fond of thine own damnation, and hadft rather
be at an agreement with hell-, than with him •, fee how the brinljh
tears trickle down his cheeks, Luke 19.41, 42. He weeps for
thee, that doft nor, wilt no: weep for thy felf : Nay, after all
this obdurate obttinacy, is refolved (till to wait, thit he maybe
gracious, If a. 30. 18. Stands yet and knukj , though his head
be wet with rain, and h's locks with the dew of the nigh: ; fain
he would have thee open the door, that he may come in and fup
with thee, and thou with him, Rev. 3. 20. Thus much for a wiet
to finners ; my next addrefs is
2. To Saints tha: are indeed united unto Chrift Jefus. F*.*r words
of advice I have for you .; Oh that they mkht ftick as Goads, as
Nails fattened by the Matters of the Aflemof es.
1. Be very fearful of that which may in any fort weaken your
u.ilon with Clrlfi. Beware of commi ting, of 'approving thy felf
in the leaft compliance with any the leaft fin. Say nor as
Lot of Zoar, is it not a // tie one ? Sin approved is that very
'Dalllah that cuts off the lock?, and makes a Believer a prey to e-
very Ph'l'ftl;;?. Sin is that that f?para:es between us and our
God; the p rear make-iate between heaven and earth, -///?. 59. 2.
'Tisrue, a Sain: (hall never be left fo to him felf or fin, as that
fin (Kali bereave him of his Jf ;*f /.his ^''c ,o: God ; but may,and
doth often tteal away the key of his Cabinet,his evidence his affu-
ra>ce\ ope ed to my Beloved,brt m) Be'oved had witi- drawn him-
frffy and wot gone, Cant. 5. 6. Sin is that that will foon grieve j^
away*
39$
The trta BelitvtrsVnion Serm. 1 8.
away that holy Spirit, by which we are feal'd ro the day of Re-
demption, Ephej. 4. 30.
FruHraejt po*: 2. YVif ly imorov: this your union with thrift. ( ) 'Tis
cru>a, &c. not enough to have, unleflewe uft Cfrift : Not enough to have
' ■": a Weil of falvation, but we muft draw water, and drink it too,
$V. 12. ?. if we intend a ben-fit by it. Twasth- locking on
the Brazen Serpent that cured thofe that were ftung : Not enough
fot Saints to have faith, by which to lives but they muft live
by the faith chat they have, Gal. 2. 20. /. *. they muft by faith
draw tntiKHfil {apply of grace, comfort, ftrength from Chrift,
as the branch does fief from the rooty as the members do influ-
evce from the head, as the pipe does water from thz fountain.
This your union then muft be improved
1. #*;fcr '/>? /<?*r and [en{e of wrath. When God iegins to
thxnd:r, and to write bitter thixgs againft thee : Now, now let
faith recoiled it felf axd fay, Why, lam united unto Chrift, in
v- whole wounds is room enough to hold, and in whofe heart readt-
neffe enough to receive all that fiie unto him, Matth. n. 2S.
True indeed, there is a terrible fiorme of juftice gathering over
my head, ready to fall upon me •, but my Chrift to whom I am u-
£lfa. n« 1 u ™li^ is my (g ) fhelter ; a flood of vengeance., but I am got
'into the ^dri^. Defrutlion near, but Chrift is my faff cover y
my little Sanftxary. alible, wiUixg,tofave to the titter moft,mxh
all kinds and degrees of falvation, Hebr.7.25.
2. In folicitations unto fix ; when fin comes like a Toti-
phars wife, and offers deadly poyfon in a golden Cup. Now ,
* now let faith anfvver, I would confent, but that I am united unto
Chrift. How can t do this great whkedneffe , and fin again fl
my Chriftl Gen. 59. 9. I could eafily do this and this, if I
were not Alexander : But now I cannot gratifie this luft,but I muft
needs be difloyal to my Chrift , my Husband to whom I am
married. If I take the cold in my feet, 'twill immediately flye
up'into my/?£W; every fin is an affront to rxy Chrift.
3 . In m life of all 'Ordinances •, let faith ufe them frequently ,
reverently ; but not in the leaft rft on than, or be fat is fie. I with
them, any farther than they advance our union and communion
-with thrift. Look on \rayer without a Chrift, as mcer words
and founds. Sacraments without a Chrift, as empty Vials with-
out a cordial. Hearing without Chrift, as a ^6T»et without a
Jewel.
Serm .18. with ChriSi Jefas* 3 9 9
]*wel. Be only iofar fat isfied with the Ordinances, as thou fin-
deft them to be * golden pipes, conveying golden oyle into thy 4 ZzQ^ l2^
foul.
3. Labour m re and mere for a frame of Spirit f triable to this
union.
1. An humble felf-abafng fame : Say, Alas Lotdjvhat am 1}
what my Fathers houfe ? that fo great a Chrift fhould fo far ftoop
beneath himfelf, as to be united to fo poor a worme \, a r,W of
earth, a ?#*/<? of fin, a nothings a /?/?, a worfe than nothing,
Ifa.qo. 15, 17. That Strength fhouldbe onited unto weakneft ,
light cnto darknejfe t life unco death % heave* unto earth ,
unto /kZ? / That in.orruption fhould marry it felf unto
corruption : Immortality to mortality : The King of Kings, the
Lord of Lords, to fuch a captive, mpared, unaafh';, unjhavM
captive as I! E^ek^i 6.q^,6.
2. A trufting , relying , depending frame 0 spirit for fupply
of all temporals ( h ) : He that hath given thee his Sonne , h «§«* mi jit /£-
W;*f 040 A* deny? Rom. 8.32. He that hath given thee an#*«, ?w»i/fr
Ocean 9 will not deny thee a IVop. If thou haft the fCer**Pr*tm> tf*-
*J, thou flu! c nor want the Shell; if thy Father vouchfafe thee ffd *fjj?>
bread, Manna, the Ring,*. Mijfes he cannot- well deny thee huskj. /regain ?
li thou haft his Benjamin, thou ihalt be fure not to go without thy
Meffe ,thy five Mejfcs:(i)Szek firfl the Kingdome of God>aid all .
thefe things fhah be * added ; i.e. caft in as piper and packthread 'March. 6- }$•
to the bargain. : imj
3. <y4 loving affeftlondte fam\ Befever, thou art marri-
ed to Chrift Jefus, that Relation calls aloud for union oi hand ,
heart , spirits, a!J. He is bone of thy bone, fie(h of thy flelh, .v-
therefore to be dearly lozed;(k) count all that thou art, and ^ ^ ^
haft, too little for him. Love him dearly for what he is,fo: what nyov ttkw
he hath, for what he hath done, I offered , pr -chafed 9 jrafc/W. «#Ap, Giaecus
Love him more for whan he is, than for what he hath ) more Aug.
for his p-'rfo''; than for his rings, bracelet?, jewel", ;orntHrevho\TZ
hin wirh a covdu.l^ attive fonf orming^wft ant f,ran\ cendent love,
Pfal.it6.ii2,
4. A truly, noble, h;avcnly frame; fuch a frame whereby thou
mayfttru'y eont mn this fmr dunghill wrrld. Believer, being
united unto Chrift, thou art indeed cUrthed with the Situ , and
therefore thou iliouldft like i.hy nmhtry tread the M*m under thy
4 oo Jhe trne Believers IJmon Serm. 18 .
feet. Rev. 12. 1 .We fh on Id never fix our hearts on that whereon
our God would have us put our feet. Such Eagles as Believers
ihould not (bop at Flies ; 'tis not for perfons united unto Chrift
to be fond on rhefe beautiful vanities, fair-h.ced norhings,dta-
fes /* Arras, tnndiome pictures drawn on Ice-, fuch are all en-
joyments on this fide Chrift. Believer, thy head, thy huskwd,
1 Auima ittic*™j treasure ik above, there let thy (/) heart be allo.Having Chrift
fotwfuubia- for thy forticx, let a little, a very little of the world ferve thee
mat, qitam tdi for thy p*jf<*ge.
an m%t* 5. A pitiful, comf.-ijpoMate fram?, to thrfe that are not at yet
umted unto Chrift. That are yet without hope, becaule without
*Col. 3. ri. Chrift. Oh as the Elett of God put on* boreels toward fuch.
Poor fouls they are finking, drowning • thou art fafe on the jhcar,
got into the Ark. They are frying, burning in Sodom ; Thou
fafe in Zoar, a brand plttckl^ out of the fire. Oh pity thofe that
do not, will no', cannot pity themfelves. That's the third
advice.
q.And laflly,WAlkj*>orthy of this union ; Let your Converfation
be futable to your Condition. This I (hall difpatch in thefe three
particulars.
* Gi! 18 iW*lk„ z,ealoufly ; Be wifely * zealous in and for the promoting
3 ' 4 ' the honour of this Chrift to whom you are united. Make it your
only plot and bufineffe to advance his honour ; 'tis your own
peculiar imerefi fo to do. Be jealous of any thing that doth or
may eclipfe, or fully his glory. H~ that toucheth him, his Per-
fon. Natures, Offices, 'Days, Ordinances, Ministers, Servants, lee
him be thought to touch the apple of thine eye, Zech. 2. P. Lee
the zA*l of his houfeeven eat thee up, pfal. 6g. 9.
2. Walk^fruu fully ; fo it becomes every branch ing raffed into
Chrift the true Vine, Phil.i.u. Thy fruitf nine fe adds much to
thy Chrifts honour ; the plenty of the crop fets a glofle on the
Husbandmans care ; The fully loaden branch reflects an honour
on the root : If men fee our good works, our fruitfulneffe in eve-
ry good work, they will then glorific our Father, CWatth. 5.16.
John 15.16.
3. Walk^ lovingly , tenderly towards believers^ fellow-members ;
They that are fo happy as to be united unto one head t(hould be ve-
ry careful to be of one heart. Believers formerly were to,*/ one heart,
* Aft* 4 * - "**d * ene founts if animated with one and the fame foul ; futable to
the
Ser m . 1 3 . mth Cbrijl Jefas . 40s
thePhUofbphers defcription of true love-, m/* ^# /u3 vt»yta.vif
hrtmf&i A rift. Formerly Believers were like Salary his £W/<?
of Arrows, fotruft up together, no breaking of them. But a-
las, »^) 'tis fad to tee how thofe that agree in one common
faith, flnanldyec di] agree as implacable foes. Oh Beloved, that
Brethrfr?) J°je$h <™^ benjamin, 7\iofcs and Adroit, Alt ah am
and Lot fhould fall our, efpecially when thz Canaanhe is in the
Land. Shall Qebal, Ammo*, AmaLk^ and the Tthillfims ,
(hall thefc agree? andfhali Ephralmand Jadahbz at variance}
ihallthc Wolf, Ly<w, Bear> Leopard aflociate ? and ihall not
Lambs and Doves ! O let fuch their fin and fhame never b > pub-
lilh'tin Gathy norfpokenin the ftreet of Askebn. Believers,
vou have heard the fable of theconteft between belly and members.
The moral of it bids you confult ; if not your dmy, yet your
fafety. By your divljions , you do bur dig your own graves.
Remember Saints, we are all one by fflntual relation ; why
fhould we not be (m ) cm in our affeflton? I fhall clofe all *iCor*fc»3»
with that of the Apoftle, Sphef.q.^. to 7. wherein he draws this JjJi.l'^VJul
X arrow to the very head. Keep the unity of the Spirit in the bond Gal. ->.+$.
of peace : Why ? becaufe there is one Body, one Spirit,?^ Hope,
one Lord, one Faith, one Baprifme, on: God. Let me adUe, you
are one with Chrift the head, 'tis your dtvy therefore, and 'twill
be your priviledge, honmry fafety , to be one with one another.
Soot J, faxmtrrf&m&wfofo&.^^ '52
F f f . THE
mmffiftmffifflmmmm
402
• <jfe §Wou*
Scrm. i
JL jll 3L JL -2: 3!L 3
NATURE
OF
•* Jaftification
OPENED.
Rom. $.i.
therefore being JHJiified by faithy we have peace
with God, &c.
HE words prefent us, for the Argument of
this morning exercife, with the great do-
ctrne of JufHfication , firft to be opened,
and then improved.
l: To bz opened. And that we may not
with Aquinu and thePapiils, i*jgf* limi-
ne im finger*^ ftumble the very fir ft ftepvve
take, and fa quite ever after lofc our way,
by co-r found i: g juftifca ion with falsification. I nSall only pre-
mife , that ns in |an6fcifciti6n he change is abfolute andinhe-
senr3 fo injuftification the change is relative and juridical ; the.
former
Serm. 1 9. The Nature of Juftification opened. 403
former is wrought in thefinners perfon, h* becomes a new
creature; but this Inter is wrought in his ftate, h* becomes
abfolved at the bar of divine Juflice. For JnftihVationisa law-
ftate ( A>&iv£nu from //*« ) it aboliuSeth the convincing power ci
fui, orius guilt. Qairtufineffp therefore is to di cover the pn-
ceffe at Gods bar, in the juflification or* a (inner, tvbuh will
bebeft done by comparing it with that at mans, which we are
familiarly acquainted with.
To be jnftjfiedy therefore implies in general three things, i.
Theperfon is cham'd with guilr. 2. Pleads to the charge. 3.
Upon that plea is difcharged by the Jtjoge.
1. A juftified perfon mud be cioargd with guih. Now gutk
is the Relation which fin hath to punitliment; for fin is the
.breach of the Law, and punirhmei-t is the vengeance which
the Law threatens for that breach. And as the threatening it
felf is in the nature of it a guard to the Law, to prevent the
breach of it, bidding as it were the tranfgrellbur come at his
peril, break the Law if he dare, be wife before bind , left he
rue it too late; fo thepunifoment in the very nature of it, is
a vindication of the equity of the injur'd Law, the reparation
and amends it makes it felf for the wrong done it, by damni-
fying the perfon, injuring her proportionally to the injury .-
Now that a juftified perfon muft be charged with guilt, /. e.
with the breach of Law ; and by confeqnence with defert of
punifhment , appears, becaufe otherwife if a man be pronoun-
ced tighteous, whom no body ever accufed or queftioned,he is on-
ly praifed, not juftified.
2. The perfon to be juftified, muft plead for hi 'mfelf ; either
in perfon, or by his Advocate who fuftains his perfon; for to
refufeto plead, is todefpaire quite of being juftified; and to
abandon ones felf over unro punishment , Jilence gives concern ;
it argues the accufed perfon hath nothing to fay for himfelf,
why he inould not be condemned. Ourr Law, you know,fhew-
eth no mercy to one that will not plead, he is to be preft to
death.
An endited perfon muft plead therefore fomething in his own
behalf, why he ihouldbe juftified, if he would be. Now ei-
ther the man is guilty of the charge, or not guilty. I muft
fpeak to both cafes, andibew what pleas are requifiteineach,
Fffz and
ao4 lb* Nature of JHJtification opened, Serm. i 9;
unci which of them is the plea upon which a finne: is juftifiedat
the Bar of God.
Cafe 1. It the endited perfon be not gnitty of the charge ,
juRice it felf muft juiUrie him upon that pka. Si accajaffe Juf-
f.ciaty <\uv> erit itim'tens f an innocent perfon may be accufed,
he can never be convhc'c; for that that is not, can never be
demcnftrated ; the Judge or Jury were themfelves guilty, if
they found innocence guilty. Now to be juftified thus, is to
be purely and meerly juftified, not at all to be pardoned; for
fuch a one (lands upon his termes, bears himfelfupon his own
right :oufne{Te, be^s no mercy. Tisno favour to juftifie him,
'tis his due; he is not beholding to the Judge a jot, the exaS
rigour of the Lawacquirs him.
To bring this to the prefcnt bufineiYe , I {hall demonflrate
that we can never be jutUfied at the Bar of God , by pleading not
guilty ; For,
Firft, the plea is falfe. Although in a very retrained fenfe,
there is none fo wicked but he may plead not guilty , and be ;u*
fijfied as to this or that particular fa& charged upon him. Tv^/w-
rod was not guilty of Abels murther. ' Nay, a Saint may be
guilty of fome (ins which the Devil may plead rot guilty too ,
as grieving the comforting , the fealing Spirit , abufing the Re-
deemers grace, &c. yet nothing fhort of univerfal innocence ,
nothing but a perfect righ teou fnefle , a total exemption from all
manner of guilt will entitle us before Gods Tribunal to this
plea ; For whofoever (kxll k?cf> the whol: fiatv , a&d yet offend in
James i. 10. enrr\nt^ i< guilt) of all.
i. Becaufe the puniihment due to the breach of the whole
L^vv, viz, the curfe of God is due to every breach of every
part. Ci-rfed is he that cmtinxct!) not in all things which are
GaJ.j.itfi written in the hook of the Law to do them. The images of finne
Dent. 17.2.6. / . € , r " r 1 .- \ - , / •*» -r»
( t5 ttfJUL^Ai or every iinglc hnne ) is ae.uh , Romans
6. 23.
2. Becaufe he that offends in me point , affronteth the autho-
riy of all, as is excellently obferved inrhe next verie; For he
James i. it. th<f.t faidy Do r.ot commit adultery , faid a/Jo, €Do not fie ale.
Bve^y (in hath Atheifme in it , it denies the God that is above 5
ro trample upon the Ma jelly of God (Inning in one Command-
ment , is at once to trample upon that Ma jetty which em-
died all. • 3. Be-
Serm.ic?' The Nature of Jul i ]flcat h* o\>twdt 405
3. Becaufe thereby he becomes infected wi.h a contagious
difpofition to be guilty of all ; the fame principle which em-
bolden'd him now , will another time ( if but excited with c-
qual ftrengths of temptation ) to commit any other fm, or to
repeat: the fame fins again and again , (though excited with {{ill
weaker and weaker temptations) for as frequent acts ilrengthen.
the habit of fin, fo the habit facilitates the ails.
From hence it appeares , that the holy Angels , that Adam
in innocency , that the man Chriit Jefus micht indeed plead
not guilty before God , and be juftified upon that plea ; but now
impoffible for us , A'^.3.20.23. Pfa.i^.i. \Johni.$,
Secondly, the plea being falfe, there is no hope upon this if-
fue to be julUhed , unlefle there were fome defect in the Judge,
or in the evidence. In the Judge either of prudence, in not
undemanding ; or of integrity or power, in not executing the
Law aright : " But in our caie tfk'fe are alike, that is , infinitely
impotfible ; for we have to do with the All-wife Legiflator him-
felf, who is alfo the Holy, Holy, Holy Lord God Almighty,
and fottlnot tins Judge of aflthe etrtb do right ? Nor can there c.n.18. it.
be any defcft in the evidence; for the books fhall be opened at
the last day , and the dead (had be jttdged out of tkofe things
which ere written in the books, according to their workj. Nay, Kcv*10'
even now there are two day-books a filling , down goes ( every
houre, every moment) ail we coand thirik , andfpeak, in the
book of Gods remembrance fairly written; not an iota, not a
tittle either miiior blurred; of this God hath given us a coun-
terpart to keep incur own bofomes, the Register of confer-
ence f though a very imperfeel copy, full of blots , mirtakes, o-
miffions, yet) enough alone to convince us inftead of athou-
fand witnefles • for every fmner will be his own accufer and con-
demner, riling up as an Advocae in the behalf cfthe great
Judge, againlf himfeif at the day of judgement.
- — Prima efi hxc uklo , qwd e
Jxdlce , nemo nocens abfolvitur*
Cafe 2. And this was the firftplea, not guilty ; but the cafe
is no: ours, and therefore this plea will never juffifie us. I come ■
therefore to the other (which in our cafe J is guilty ; and here
Fff 3 are
4o6 The Nature of Jufiijication opened. Serm. 1 9,
are two wayes of pleading. Firft, meer mercy, for mercies fake ;
but indeed this is not to plead at all, but to beg. And as in
the lall cafe, wh:n an innocent perfon upon his pleading no:
guilty isdifcbarg'd , that is pure juftirl cation , but no pardon:
io here quite contrary >y when a guilty perfon is difcharg'd one
of mercy, thi;is pure pardon, but no jtftification ; for ther?
fhines not one beame of Juftice in fuch a difcharge , meer mer-
cy is all in all. Whence it follows , that the Socimanty who to
avoid the neceffity of acknowledging Chrifts Satisfaction to Di-
vine juftice, affirm (hat Juftlfiiacicn is nothing but meer Re-
million of (ins , do abufe the Wo d, and contradict themfelves;
for who feeth not that to be pardon'd gratis, out of pure mer-
cy (without the leaft reparation made either for the injury and
indignity done ro the Law, or fatisfa&ion to the honour, juftice
and authority of the Law-giver , by the fin affronted ) is not
to b. justified at all, thKauxfy) but only to bs gratified , €A£-
h^', i.e. discharged upon the fole account of mercy , with-
out any confederation had of juftice. This is the firft way of
pleading when guilty , meer mercy for mercies fake ; but to bs
juftified upon this plea, is an evident contradiction. Therefore
Secondly , the only plea for a guifty perfon to be juftified upon ,
is to plead mercy for the fake of fome fatisfa&ion made to the
juftice and honour of the Law. And by how much the fuller
this fatisfaction is , by fo much the fuller is the juftification of
fuch a perfon as is upon this plea difcharged.
Now a full fatisfa&ion maybe made two waves.
1. By Suffering the whole penalty due.
2. When a valuable confederation is accepted by the offended
party or Judge , wherein the honour of the Law is as much fa-
ved , as if it had never been broken ; or as if being
broken , the full penalty had been infilled on the brea-
ker.
And here I have thefe two things to prove. 1. That man
could never make fuch fatisfa&ion to the juftice of God , nor
any creature for him. 2. That the Lord Chrift hath made
fuch full fatisfa&ion , that it ftands now with the ho-
nour of the holy God , to juftifie finners upon the termes of
the Gofpel.
Firft,
Serm. 19. The Natnre of JuftijlcaUon opened. 407
Firft, That neither man, nor any creature could facisfie of- i-Agirtionr
fended juftice.
1. Not by fuffering the penalty; for ihatKsing infinite, re-
quires an infinite continuance under it ( there ber g no other
way for an finite creature to fuffer infinitely ) and fo the whole
penalty will ever be Suffering ? bat can never be fuffered ; for
in etetnity , flop where you will , and there is yet as much to
come , as is already part ; nay, infinitely more , for that which
is pafl , «is but a finite time of fuffering ; though millions of a-
ges are part , but an eternity of fuffering is yet to come ; and
after as many more millions of ages, rtill , (fill an infinite e-
ternity is future , that never can be fo exhausted, but an eternity
will rtill be left.
Secondly , not by any ac"l of fervice , which amounts to a valu-
able confederation worthy to be accepted of the Judge as facis-
faitory to his affronted jurtice, for two Reafons.
1. Becaufe God is more dishonoured by one fin, than ho-
noured by an eternity of obedience ; for God is not at all ob-
liged to Cherubims and Seraphims for obeying him ; all the
Creation naturally oweth its utmoft poffibiluy of fervice, asan
eternal debt to i:s great Creatour. Now the leart ?t\ of difo-
bedience or fin , being injury and Treafon , thereby a new ob-
ligation is contra&ed, viz,, to fuffer condigne puniihment, the
former obligation unto duty remaining eternally in as full force
as ever; which if weccttld di [charge , yet were w> bu: uvpro-
fttabls ferydutSyLvkt. 17.10. Can a max I e profitable t? God } Job
22. 2. If thou be right tow , what give ft thou to him ? or wfrt.t
r ceiveth he of thine hand ? Job ^5. 7. An eternity of fervice
in the higheft perfection, is every creatures debt as a creature ;
andbefides this, an eternity of fuffering too, is every delin-
quent creatures debt , as deiinquent. But one deb: cannot pay
an other ; fince therefore all that the whole Creation can do for
ever, would but juftfatisfie the firft natural obligation unto pure
jtiflic: , viz. rhedebt of obedience; t s cute impoilible that
ever any creature fhou'dfupererogate, orfpare any thing fro.Ti
hence, towards fatisfying the fecondary Superadded ob igation un-
to offended juftice , viz. the debt of puniihmear , cither in its
own bJialf 01 auoibers.
Secondly,,
Qg Tfoe Nature of Justification opened, Serin. 1 9-
Secondly, The other reafon ^hy neither man, nor any crea-
ture for him. , can ever fa.ishe the offended Creator by thehUh-
eit fervices , becaafe they all have it from him when they do
obey him ; of his own do they give him ; for in him we live ,
and move, and have our being ; What halt thou, O man, nay ,
O Angel, O Arch-angel, that thou haft not received? all our,
nay, s 11 their fprirgsarein him; without him we can do no-
thing. The more we do for God, the more he doth for us;
and confequently, ftill the more we owe him. So that afls
of ob&dience are fo farre from fatisfying our Obligations to God,
as that they contrail new ones, for even for them are we ob-
liged.
'Having cleared the firft, we come to the fecond point , That
2. Action. chriii hnh fo fully fatistied his Fathers offended juftice, as it
lianas now with the honour of the holy God to juftifie every
(inner, that can upon Gofpei termes , plead his intereft in
this iatisfaelion. Here we muft er.qnire into thefe three
lhings\
i . The matter of this iatisfaction.
2. The forme , or that which makes it infinitely fatisfa-
&ory and meritorious.
:. What are thofe Gofpei terms.
Firft , For the matter of Chrifts fatisfa&ion , I humbly con-
ceive that the v\ hole (late of his humiliation, from his conce-
ption to his refurre&ion ( for ac his refurreition began the fe-
cond ftate of Chrift as Mediatior ; via* his exaltation , to* be
continued to the general Refurre&ion , and then he (hall refign
upthe Kingdometo the Father, and God fhail be thencefor-
ward all in all , i Cor. i^. 24, 28. ) that this ftate (I fay ) of
our Redeemers humiliation , is entirely lookt upon by God as
the valuable confideration, wherein his juftice with honour ac-
quiefceth , and refts fatisfied. It hath two parts. Firft, his ta-
king the forme of a fervant at his incarnation. Secondly, his
management of, and deportment in that ftate.
Firft, his Incarnation, and this prefents God with a double
fatisfa&ion , whereby he may with honour entertain thoughts of
love to man-kind.
1. In tharhumane nature is in Chrift unftained with either o-
rfgirjal or actual fin ; for by his divine conception by the holy
Ghoft,
Ser ai.19- The Nature of purification opened. 409
Ghoft, he received of his Virgin-mother, a pure, undeflowred,
Virgin humane nature ; the fecond Adam revives the iniocen*
cy of thefirft; thofe eyes could without difparagement behold
his manhood, which are purer ihan to behold iniquity; and e-
ven in their fight , though no other flefh living could , yet this
flefh muft be juilified.
2. In that humane nature is in him dignified with union to the
divine, and is become the feat and manfion of the Godhead;
fo that how loath fome foe ve* fin hath rendred it in us, yen in
him it is highly exalted ; even as highly, as the Divine Nature.
in him was abafed ; for the Humane Nature afcends juft in the
fame proportion , as the Divine descended , that is, to the itt-
moft poflibility ; for God could ttoop no lower than to become a
man, nor man rife higher than to be perfonaily one with
God.
Thus you fee Chrifts entering into his (rate of Humiliation ,
hath rendred the nature of man very confiderable againe in
the fighc of God ; fo that he can now with honour, exercife good
will towards it.
Secondly, His management o#this ftate , confifts in his active
and paffivc righteoufneffe.
By his a&ive Righteoufneffe , I mean his obedience to the
whole Law ; to the Ceremonial , in being circumcifed , ba-
ptized, keepingthe three yearly feafts, &c. To the moral,
m not committing one fin , or neglecting one commanded
duty , even to fubje&ion to his Parents, and paying Tribure to
C*jar.
By hispaffive Righteoufnefle, I mean all that he fuffered in
his life-time, as the meannefle of his birth and education; his
perfecution by Herod in his infancy , after by the Scrips and
PkarlfeeS) his hunger and temptation in the WilderneiVe, his
poverty and Araks , he had not where to lay his head ; in a
word, he was all his life long in all things tcmvted as we are {yet
without fin J Heb.4. 15. but efpecially what he fuffered at his
death.
Firtf, in his body, he was fcourg'd, fpit upon, crown 'd with
Thornes, and latenah crucified ; which was , 1. A cruel dea:h;
the Latine cntcUrl^ to be tormented, is derived a cruce, from
being crucified. 2. A reproachful one, Gal. 3. 13. HAi?, 1?.
4io The Nature of Juftification opened. Serm. jp.
it v\-" the Roman death for flaves and Malefa&ors.
But fecondly, moftof all he fufrered in his foule,. wirneffe
thoic expreffions , wnl&tu , ZnSxpfcldzu , aW^rsV, Mtt.26.1y.
Mark^ 14.33. adde his bemoaning hirnfelf to his Difciples in
the following words , an.! his paflionate prayer thrice repeat-
ed , n/4bba Father , if it be f-Jfible let wis cup pijfc ; Adde
further yet his fweaiing drops of blood, in that bicter agony
' which fofpenthim in the Garden ■■> that an Angel was fent to
comfort him ; but above all, hi* JLfertLn upon the Crofle wic-
neffetb that he fuffered unutterably in his foule , when he cry-
ed, UHy fyd •> my God> why haft thon fo-rfaken me ? The Soci-
mans are here puzzled to give any tolerable account , how the
infinitely good God could find in his heart to exerclle his only be-
gotten Son , that never frned , with all thefe honours in his
foule ; for certainly it flood not with hi* goodneffe , had no:
Chrift as the fecond ^4 dam been a pubiick perfoti, a Repre-
fentative , on w / om the Lord laid the iniquities of tis all ,
Ifa. 53. 6. But if we confider ( which they deny ) that Chrift
was then fatisfying his Fathers tuiace , we need not wonder at
thofe horrours and confternatioris of the manhood ; for he knew
the vaftneffeof his undertaking § the numberlefle numbers, and
aggravations of fins, the dreadful weight of his Fathers wrath,
thefharpreileof thatfword , Zech. 13. 7. which he was goirg
now tofeele (not that God was angry with Chrift upon the
Crofle, quoad affectum*, no, he never more dearly loved him;
but quoad effcttttm ) adde Chrifls infinite abhorrence of the fins
he bore, and that infinite zeal wherewith he was inflamed to
vindicate the honour of Divine juftice. Now his infinite love
to his Church ft niggling with all thefe, produc'tthr^e a; onies,
and overcame them ail , when he faid, ft is fin<(h?d, oh. 19. so.
we meet him next triumphing in his Refurre&ion.
But hereto refolve that great queftion , whether Chils paf-
" five Righteoufneffe alone , or active and paffive joyntly , are
the matter of Chrifls fatisfa&ion , which believers plead acGods
Bar forrhJr Juftification , and which being accepted by God as
a plea good in Law, is faid ro be imputed {viz,, in a Lavv-fenfe)
for Ri^hteoufnvff:. Let thefe Reafons bz weighed by fuch as do
disjoync them.
Firft,
Serm 19. the Nature of Jttjlijication o^tned. *\x
Firft, each of ihemhath irs proper intereft in ? and its refpe-
£Uve contribution to^rds the ratifying the injur'd honour of
Gods Law. For the honour of Gods Law, is the equity of both
its parts , its command, and its threatening ; Chriils active
Righteoufneffe honours the equity of; he firft , which mm had
dishonoured by bis difobedience ; but the great God-man hath
repaired the honour of Gods Commandments, by yielding a
mod perfe& obedience to every one of them, and therein pro-
claimed the Law to be holy, jujl and good. Then Chri;}; paflive
RigTteoufneffe in like manner honours the equity of the threa-
tening ; for as by obeying, he acknowledged Gods authority to
make a Law, and his unexceptionable rghteoufneffe in every
(ingle Branch of the Law made ; (o by f*pr;»g, he proclaimed
that.manisboundtokeepit; or if he do nor, to beare the pe-
nalty. He himfelf dyes to juftifie that the /Inner is worthy of
death , and offers himfelf upon the Crofle as a Sacrifice to
•the Divine Juftice; and hereby he hath proclaimed fin to be
exceeding finfjul; and God to be fo jealous a God, as rather
than fin iliould g© unpunifh'd , and his iuftice want its glory,
the righteous , eternal Son of God muft be made an example,
what guilty man had deferyed. Thus God by two equal mira-
cles ( of everlaftingafioniflimentto be adored) hath fatisfied
both his contending Attributes, andrendred each of them Tri-
umphant, in making his righteous Son an example of his fin-
avenging juftice, that guilty finners ( repenting and belie-
ving ) might be made examples of his fin-pardoning-
goodneffe.
In the fecond place, as each hath its refpe&ive intereft in te-
tisfyiig the injur'd Law , fo neither of them can be anywtere
fevered from the other; andthofe which God hath fo induTo-
liibly joyned, let none part afunder; for Chrifts active Righte-
oufneffe was everywhere paflive , becaufeall of it done in the
formeof afervant; for in our nature he obeyed the Law, but
in his very incarnation he was paflive , for there:n he furtered
an ecclipfe of the gio ry of his Godhead. And his paflive Righ-
teoufneffe was everywhere active ; becaufe what he fuffered was
not by conftraint , or againft his Will ; no, it was his ownvo- ,
lun.ary aft and deed ail along; let me inftance in the erea-
teftofhis fufferings ; his very- dying was the produft both |
Ggg2 of
412 The Nature of Jtifliflcation opened. Seriru^.
of end freenefl'e of his love, and thi Majefty of his power, John
io. I7, 18. RevLx.j.
In the third place, both Chrifts active and paflive Righte-
otffneffe, what he did, and what he fuffered , partake in com-
mon of the /am* of atisfa$ion$ therefore they are both inte-
gral parts, or joynt ingredients thereof; for forma dat ejfe:
but this brings me t i the fecond enquiry.
hery. \ What is the forme of Chrifts fatisfa&ion , or thatwhichren-
ders it fatisfa&ory t I aniwer, the infinite merit of what Brdid
and fuffered ; which infinite merit (lands, 1. In the dignity of
hh perfon ; thefulnefleof the Godhead dwelt in him bodily,
Col. 2. 9. John 1 . 14. Now for the work of a fervant to be done
by the Lord of all, renders his active ; and for him to fuflferas
a Malefactor between Malefactors , who was God blefled for
evermore, renders alfo his paflive righteoufnefle infinitely me-
ritorious; no wonder the blood of Chrut c ea .feth from all /in, .
for it is the blood of God, *Afts 20.28. ijob.i.j. And
this is the Reafon why the Righteoufnefle of one , redounds un-
to all for the ;uft'f cation of life , Rom. 5. 18,19. becaufe his
active and paflive Righteoufnefle is infinitely of more value ,
than all, that all the creatures in heaven and earth could have done
or fuffered to eternity ^ the very man Chriit Jefus, is above all
the Angels, Heb. ii& for he is the man that is Gods fe low,
Zeehary 1 3. 7. And this infinite worthineflVof the Redee-
mers perfon , you have excellently defcribed , as irradiating and
infinitely exalting all he did and fuffered, Th'L 1.6,758,9. Heb.j.
24,25,28.
2. The active and paflive R;ghreoufnefle of Chrift are cf infi-
nite merit, becaufenotat all due, but both m~er iupererogati-
ons of an infinitely glorious perfon.
And firrtforhis active Ri^hteoufn; ife, it flood in his obedi-
ence to the Ceremonial and Moral Laws,
i. His obedience to the Ceremonial Law was a rneer fupcrc-
rogation, for the fubflance to comply with the fhadows , the
Antitype to do homage to its own types ; behdes, he fub.nitted
to thofe very Ordinances, whole end and institution fuppofeth
guilt, andwhofe Nature argues them defignedonly fortheufe
of finners ; what foreskin of impurity had he to be cut off in cir-
cumcTion? what filthtobewafhtaw yiabaptifm? did the ho-
Serm. 19. The Nature of ]tiflifi cation opened. 4 1 3
holy chiide Jefus defile his mothers womb, as common mortals
do that are conceiv'd in fin, and brought forth in iniquity ? And
yet he was circumcifed and baptized, and his mother offered f>r
her purification, Luks 1.21,22.^/7. 3.21. No imaginable obligation
lay on him to thefe fubmiflions, being to him.meer ciphers wholly
infignificant.
2. His obedience to the Moral Law; Although it muft be
granted that as man it was his duty, Ga'. 4. 4. yet was it not his
duty to become man. True, a creatures homage was due from
him, when a creature; a fervants work, when in the form of a
fervanc;but the whole was free and arbitrary,becaufe his entring
into that fiace was fo ; for what but his own infinite love could e-
ver move the eternal Word to pitch his Tent in our Nature? whan
obliga ion lay on the Heir of all things to take the form of a fer-
vant?who bound che eternal Son of God to become in the fulnefle
of time the Son of man ?
And as his active rightenufneffe, fo fecondly, his pafltve too
was a meer fupererogation ; for his Almighty Fathers Holy, All-
feeing Eye could never efpy the lead iniquity in him to punifh •
what had the Divine Jufiice to do with him ? for he was a finleflfe
perfon, he fuflfered not for himfelf, J>^. 9. :6. No, for us;
2 Cor. 5.21. And therefore fince no obligation lay on him to do
what he did , or to fuffer what he fuflfered, he may impute
the merit both of the one , and the other , to whom-
soever , and upon what termes foever he and his Father
pleafe.
But before I come to confider the termes upon which Chrifts
fatisfadion is applied, I muft anfwer fome quefUons,and clear the
fcmplesin the way.
1 .What is become of the Law of that firft Covenant made with objeB. i,
tAdam InParadife ? (Sen. 2. 17. repeated again to the Je,vs ,
Dent. 27.2b. The fum of which you have fully exprefted, Ez,ek*
1 8. 4. The foul that fimieth, it (ha /I dye.
I an;\\er : It is not executed nor abrogated , but releafed , or
difpenfed with.
Firft, it is not fully executed ; for there is no condemnation to.
them that reinChrift Jefus, &c. Rm.S.i.
Secondly, It is not abrogated •, for k is in part executed upon
Believers; they are liable to the firfi , or natural death, which ts
tht
4H The Nature of Justification opened, Serm. 1 9.
the wages of fin ^ although the fecond death hah no fower over
r/w»i oefides all manner of chaftifements and afflictions, Pfat.
89. 30, 31,32. And alio that Law is totally executed upon finally
impenitent unbelievers, over whom noc the firft only, but the
fecond death alfo hath power, 2 Thef. i. S. For he thai belie-
veth not is condemned already, John 3. 18. That is, the Go-
spel finds him, and every one in a Hate of condemnation ; but
thofe who believe,it proclaims deliverance to ; th Te who through
unbelief reject it, (judging themfelves unworthy of everlafting
lifer, fee Atts 13.46.) it leaves fuch as it found them •, viz,, un-
der the condemnation of the Old Covenanr, fince they refufe the
pardoning mercy of the New.
Third iy,I aniwer therefore pofitively,that the firft Covenant is re-
leafed, anddifpenfed v\i h, by fuper-iaducing a New Covenant of
Grace over it, that whofoever clofeth v.ih, and comes into the
terms of the New, fhould be exempted from the ribour and ex-
tremity ; 1. e. from the eternal condemnation of the Oldrfoh.
7. 16. It is not faid,He that believes fhall not befick, fhall not
be afflicted, fhall no: dye ; No, bat he (hall mt p:rijh. Thus
you fee the Covenant of Works as to its execution upon fuch as
are in the Covenant of Grace, is in the chief part retrained;
but yet in fome part inflicted i They never flial! complain under
the eternal and dcttwttive •, yet they do complain under the
temporal and corrective puniihment of their finnes, Lam.
Yet more particularly for the clearer undemanding of this, we
muftconfider that the firft Covenant lays a double obligation on
(inful man.
Firft , In reference to what is paft ; and here it requires
fatisfacYion and reparation from us for our fin in break-
ing it
And fecondly, In reference to the future ; af:er fuch fatisfaeti-
on and amends made, it requires perfect conformity ftill as at
firft, abfolute obedience to all Gods commands being the eternal
debt of the reafonable creature to thacGod that made it in his own
Image; if therefore we could ( which bath already been proved
to be impoffible ) ever hive facisfied Gods injar'd Law for our paft
breach, the Law would .'till -have come upon us for future, exact
conformity to pay the refidue of that etern.U debt ^ and its I in-
gwg;
Serm. 19. The Nature ofJHpjication opened. 415
guage would be, Sin no mon, left a worfe thing bcfs.ll thee ;
as a FeloKy th ugh bntn't in the hand,is yet bound to live honeft-
Jy for the future at his peril. Now the New Covenant of Grace
relieves us as to both thefe cafes, and difpences with the rigor of
the Law.
As to the firft, Itconr.tortsus vvi-h the good news, that the
Son of God hath fatisfied his Fathers j.iftice ; and if we believe
but in him, Go d will accept cf us, as if we had Satisfied in our
own perfons. The cafe the Law leaves us in, is well exprefled ,
J fa. \i. 1 4. & Hob-. io>?i. But the relief theGofpel brings
us in St. Pauls language, %$ffk 8. 55, 34. You have both toge-
ther excellently, Szekj ? 3.10,11.
As to the fecond Obligation, the New Covenant difpenfeth
with thj rigor of that too j for woe to a iuiUried and pardoned per-
fon , if he moft lofe all again, upon the ieaft defailance ; there-
fore the Gofpel proclaims pardon of iin upon repentance , and
acceptance of fmcere endeavours to obey him. Gods language
now is, dinners be but in good earned, do but love me heartily ,
and my ways ; let me bur fee a childe-like ingenuity in you, and I
will put down your uprigh-, though imperfect performances, in
the book of my remembrance, Mai :. 16. and b'ot out your
tranfgreriions when repented of, out of the book of my remem-
brance. Mandma Dsl tanqxam fatta r^tttantHr, qnnrAo quic-
cjuid ntm fit xgmfeitttr. Thus doth the candor of theGofpel dif- u^Kct'^1^*
pence wi:h the rigor of the Law ; God deals not with us as an
./Egyptian task-matter , but as a Father with his children whom he
loves : Ckrifts yjl^e is eajh^his burden light.
If any doubt ho,v it ttands with Gods veracity and immuta- Qi:n
biiity, having once declared that the foul thatfinneth fhall dye, to jC 2*
contradict it by declaring that,flV that b ditvet h [hall never dycjdui
have eternal life. _ John u, i*r,
I anfwer : We mutt Icok upon threatnings as a part of the Law,
dedarin.. hedtieneffeof thepunifhment, what the offender hath
deferved taftifier; not as predictions of the event, any more than
Thou 1 1V It, and Thou fttaic not in the command, are predictions r
but only are expretfive of the duenefl'e of obedience. Nor will
it hence follow, that we have the leaf* caufe once to fufpecl: that
God may (if he pleafej revoke his promifes, as well as his threat-
nings; and then what would become of us f for there is a wide
difference
4 1 6 'the Nature of ^HJiifcation opened. Serin, ic?.
terence in their eiiential natures and properties. In a promife,
the obligation lies upon the party proxiring; he hath pail away
his own liberty, and the thing is now no longer his, but the o-
ItherSjWho may it he plea.e,:eleale and quit-claim to his pretenti-
ons; te may difpenie with, andfurrender his own right • but if
he chime his right to, and interefl: in the benefit, by vertue of
thepromife, ir cannot be detained without notorious wrong and
injury, which Cod forbid we (houLi charge him wuh ; tor he
were no: God , if he were not infinitely true and fairhful. How
Id he < If e judge the world? But now the Obligation' unto
punjfliment lies contrarily upon thefinnerthreatned j he hath part
away his own indemnity, and given God the right of punifhin*
him.- I fay the righ:, nottheneceffi:y ; if God will claime this
right, he may ; but if he pkafe,he may difpence with it. It is no
injury if he puniiheth ; yet no Obligation lies upon him but his
own honour : And that indeed obligeth bini nor , never to dif-
pence with his Law ; but never to dtfpenfe with it upon a iic-ht
caufe , or upon rermes misbecoming his Glorious Attri-
butes. And the difpe-fation we now fpeak of is an honourable,
one ; for
i. There are weighty inducements moving God hereunto. If
bad not difpenc't with the rigor of it ,
Firit, Hehaa loit the opportunity of the highelt poiTibie way
of glorifying his own goodneffe, which now io infinitely endears
him to the world, and lays fuch Obligations on us to admire and
adore him.
Secondly, As all Ifrad lamented over Benjamin, Jud°.2i.<5.
that a Tribe was loft ; fo the Creation would have milt a Tribe ;
which is trie reafon ibme Divines have give 1 why Chrift tiol^ net
en him the nature of i/ingcis^ hnt the feed of Abraham • be-
caufe only fome of the Angelical Tribe loR their birth-ri^ht ; on-
ome kept not their firft (fiate ; but mzn being in ho-
nour co>nv:H:d not , tat bccr.m: l.l^e the Beat} that pe-
-
ly, All Religion had been extingni<Vr, ard frozen by
fpair unavoioably ; if there had been no hnpe, rhe fear of
God, his worfhipandfervicehadfo: ever utterly periih't from
off the earth. But now his Name is rxceicnt in all rh: e.r.h •
even that Name Proclaimed to Mofa , Exod. 54. 6.
The
Serm. *j?. The Natnre of Jnflification opened. 4 f 7
The Lord is known in Judalh and his Name is great in Ifmd y
Pial.79.1.
2. As the caufes inducing are weighty, fo the terms on which
he difpenfeth with his Law are as honourable; which was our
third Oa-ry propounded in the opening the point.For finceChrift * ,
Redeemed us, not by way of Solution ( ftri£tty) as a Surety,
paying the Debtors proper debt to the Creditor ; but by way of #
Satisfaction, as a Mediator and Interceffor, offering a valuable
confideration to the offended Judge of the world,in lieu of the
Laws executing the penalty threacned upon the (inner : It neceffa-
rily follows that no right at all in the benefits of this fatisfaction
can accrue to the Deii iquent, but upon fuch terms precifely as the
offended party, and the Mediator that fatisfieth him, (hall agree
unto ■ and upon mutual treaty and compromiie, joyntly ratifie;
fo tha't juftification by way of fatisfaction provides no: only for
the ft ners indemnity.but in fuch a manner,asalib to confult the
interefts and honour both of the party fa:isfying,and fatisfted; and
this latter is the rule and meafure of exhibiting the for-
mer,and of making over the fatisfaction for difcharge of the
offender.
What are the terms therefore upon which both God and Chrift: Query 3.
have agreed to juftifie finnersf
I amwer ; firft, faith, which is a hearty receiving Chrift as he |
istendredbytheGofpel, and here the foul cjr.irs all pretenfions
of being juftined by any righteoufneffe of its own, and rolls ic
felf upon the Lord its righteoufneffe ; and therefore hath faith
the honour to be the juftifying grace, becaufe it fo highly ho::ou-
reth Chrift ^ it is the nuptial knot whereby the foul joyns it felf
to its Lord- Redeemer in an everlafting Marriage-Covenant; ic
denies its felf, andforfakes all its other Lovers, and clafps about
its Lord and Husband, as its all in all. L-ok what a wife doth
in a Marriage-Covenant to her husband, that doth a foul in belie-
ving unto Chrift, it faith unto him, ^N thou art my husband,
H?. 2. 16. And he faith unto his Spoufe, iQ\) you are my
people.
But then this juftifying faith hath two daughters that in feparably
attend her. .
1. Repentance: Here finful man retra&s and undoes hn faults,
cryes peccavt, weeps, wrings his hands, fmites upon hi; breaftv
; H h h and
ynW
418 Ihe Nature ofjujiification opened. Serm. 1 9.
and cryes What have I done ? Laments after the Lord, and abhors
himfelf in duft and allies : He calls himfelf fool, mad man,beaft,
traytor to his God, and to his foul : In a word, executes the Livv
upon himfelf; and fiace God excufeth him from the puniihment ,
he accufeth himfelf of theguilr, and condemns himfelf to the
fhame of his fin ; and hereby the {inner honours the equity of the
threatning by his tears, acknowledging that his blood was
due.
2. Newnefle of life ; here the Tinner acknowledged perfect o-
bedience to be (till his duty; this honours the equity of Gods
Commandments. And the Redeemer by making this one of the
conditions of the Gofpel- Covenant, huh given hi? Father his
Law back again-, he doth not repeal icv no,itsftill the rule of life,
and every Commandment ftill obligeth a Believer. Chrift hath
only releafed us from the condemning power of it9 not the com-
manding power of it. We muft ftill prefle after perfection ; but
though we fall fhort of it, we fhall not dye for it : Chrift hath
r d.emed us fiom the curfe of the Law% being made a curfj for
w ; but hath left us under the government and command of the
Law. The whole matter is excellently exprefled, 1 John 2. 1,
UMy little children, thefe things I write unt^you that you Jin not;
and if 'any man fin , we have an Advocate with the Father J 'ejus
Chrijl the righteous,
3. Having thus difcourfed to the three general points firft pro-
pounded, and fhewed that the perfon juftified is charg'd with
guilt : And fecondly> that he pleads to the charge, ( where I have
largely opened the nature of that plea ) I come now to the third
general point, to fhew how upon his plea ht is dijeharged or
jufiified.
Afinneristhen actually juftified, when he is confiituted or made
righteous in Law. Righteoufnefle is a conformity to the Law; he
that fulfills the Law, is righteous in the eye of that Law ; he is
Iwo^Q-y within the protection of it; as he that tranfgrefleth the
Law, is Mop®-, guilty in the eye of the Law> and wjthout the
protection of h. Now the Law of the New Covenant runs
thus, He that belie icth jhall not ferijh; fo that a Believer keeps
and fulfills tli&Law ; and therefore fa th is imputed to hi:n for
righteoufnefle, Rom. ). 22, 23, 24. becaufe faith is the keep-
ing of the New Covenant, which therefore is called the Law of
faith „
Serin. 1 9. The Nature of Justification opened. 4 1 9
faithy Rom. 3.27. in opposition to the Old Covenant, called
there by the Apoftle, the Law of Works. As therefore innocen-
cyy or per feci obedi?ncey would have juftified Adamy had he ftood
by vertue of the Law of Works, or Old Covenant, whofe tenor
is Obey and. livey for then he had fulfilled that Law; and as hi;
Dlfobedlence actually condemned ^ him by vertue of the fame
Law, — Difobey> and dye for it> Gen. 2. 17. So now belie-
vmginChrlftjufVifyeth by vertue of the Law of faith ; for it is
the keeping and fulfilling of the Gofpel-Covenant, whofe tenor
is, Believe in the Lord Jeftts Chrift, and thou, (halt be faved:
And again, unbelief actually condemneth by vertue of the fame
Law, — He that believeth not is condemned already , bccaufe
he hath not believed in the Name of the only Legott:n Son of
*dfy, Joh. 3. 18. Thatis, becaufe the unbeliever is *wft®-, with-
out the protection of theGofpel, or Law of faith, he come:h
not up to its righteoufnefle ; he is condemned already , as a fimer
by the Law of Works; and yet once more with a witnefle con-
demned as an unbeliever ', as a monfter that hath twice been ac-
ceflbry to his own murder ; firft, in wounding himfelf, and fe-
condly, in refufing to be healed : The Law of works includes us
all under fin, we are all dead, our cafe was defperate; but God
who is rich in mercy, through his great love wherewith he hath lo-
ved us, ( his immenfe <pt\*99pt»<vU ) when we were dead in fins and EPhe £ * ~ 4*
trefpafles, hath fent his only begotten Son, that whofoever be- Joha *• l$-
lievethin him, fhouldnotperifti, but have everlafting life. And
this is that Law according to which he will judge the world ; accor-
ding to my Gofpely faith Paul, Rom. 2. 27. Every Believer
therefore, though he wants the ri^hreoufneffe of the Law of
Works, ( viz,, innocency ) yet he {hall not be condemned,becaufe
he hath the righteoufnefle of the Gofpel , ( viz,, faith )
which is the New Law in force , according to which
God now dealeth with us,and (hall judge the world at the lift
day.
And here it will be richly worth our very heedful Obfervation ,
that although a Believer hath not the righteoufnefle of the Law of
.Works, inherent in himfelf j (forifhehad,ha were not a fmner ,
but fhould be juftified by that Law ) yet by faith he lays hold upon
Chrifts fatisfaftion, which in the very eye of the Law of Works is ^
an unexceprionably perfect, an infinitely glorious righteoufnefle.-
Hhh2 So
ai o The Nature of ]u(liftcation opened, Serm. 1 9
So that faith juftifieth us even at the Bar of the Law of Works ,
Ration oljetti , as ic lays hold on Chrifts farisfa&iqn , which is
our Legal righteoufnelfe;ir juftifieth us a: the Bar of the Gofpel,
or Law of faith ; f.rmahter^ & ratiohe fui , as it isCovenanc-
keephg, or a fulfilling of the Gofpel-Law: For he that keeps a
Law* is" righteous, where that Law is Judge, the Law- Maker by his
very making of the Law, makes him righteous, and the Judge thac
pronounceth according to the Law, ( for a Judge is yo^U 5/^4^0
will infallibly pronounce him fo.
But that with all requiiite diftin&neffe wemay apprehend this
great affair, let us take a view of fome of the molt confiderable
and important caufes which concur to the producing this excellent
effect, thedifchargeand juftification of a finner, and ftate their
feveral interests and concernments in their refpeftive influences
upon, and contributions towards ir.
1. How free 'Andfirft, The free grace of God is the firft wheel that fees all
grace juftifi- the reft in motion. Its contribution is that of a proegumcnal
eth. caufe, or internal motive, difpofingGod to fend his Son, John
3.16. That [inner s (believing) might be jufti fled freely by his
gracey through the Redemption that is in Chrift Je[m , Rom..
3. 24. For Chrift dyed not to render God good, ( he was fo eter-
nallyjbut that with the honour of his juftice he might exert and
difplay his goodneiic, which contriv'd and made it felf this way to
break forth into the world.
i.Ho-.v Chrifts Secondly, Chrift s fatisfa&ion is doubly concerned in our Jufti-
fatisfa&ion. fication.
1. In refpefl of God, as a frocatartick^ cauje of infinite
meri:, and imperative power; for the fake of which God is re-
conciling himfdf unto the world in Chrift, not imputing their
trefpaftes unto them, 2 Cer, 5.19.
2. Inrefpeftof the Law of Works, Chrifts facisfac^ion juftifi-
eth us formally, as our proper Legal righteoufnefie ; I call it our
r'ghteott/H/jfi9bzcaufe ic becomes imputed to us upon our believing;
faith'being'ourGofpel title, by pleadingwhicb, we lay claim to
all the benefits accruing from the merit of Chads performance,
toalleffeds, ufes and purpofes, as if ithad been perfonally our
own ; I c -i 1 1 it ofir Legal righteoufmjTe, becaufe thereby the Law
of Cod wis it feti fully apaid, and a.cqiriefcerh in it, as in full
para ions and amends made unto it for the injury and difhonour
received,
Serm 19. The Nttnre of]ujiijication opened* 421
received by the fin of man. We mutt plead this againft all the
challenges and accufations of the Law: Who ihaii Jay any thing
to ihe charge of Gods Elect -? it is Chrift that dyed, d'c. Row. b'.
3 3. And thus our Legal righteoufneiie required in the firtt Cove-
nant, that of Works, is wholly without us in our Redeemer, yec
imputed upon our account.
Thirdly, The Gofpel juftirieth qua Lex latar as it is the Law 3. How tbc
of faith •, for the very tenor of the Gofpel- Covenant is, Believe, Gofpel.
and thou fcalc be faved.
Fourthly, Faith juttirleth vi LegU lauy as it is our Evangeli- 4- Hovv faiCh-
cal righteoufnefle, or our keeping theGofpel-Law ; for that Law
fufpends jujlification upon believing. Faith pretends to no merit
or vertue of its own, but profeffecly avows its dependance upon
the merit of Chritts fatisfaition, as our Legal ri°hteoufnefTe , on
which it layeth hold, nor can it fhevv any other title to be it felf
our Evangelical righteoufnefle , but only Gods fan&ion , who
choie this ac-1: of believing to the honour of being the juftifying
a£t, becaufe it fo highly honoureth Chritt ; So that as a mott ju-
dicious pen expreffeth it, the act of believing is as the (ilver ; but
Gods Authority in the Gofpel-fan&ion, is the Kings Coyne, or
Imare ftamp'c upon it, which gives it all its value as to juftificati-
on. . ' Without this ftamp it could never have been currant; and
if God had fee this ttamp on any other grace as love, that then
would have been currant, and have juftified us as faith doth
now.
F;fthly, God jufuheth in a proper fenfe two ways: firtt, As a 7-9°w GocL
Legifiator ; fecondly, as a Judge.
1. As a Le giflatqr, enacting by his Soveraign Authority that
fweet and gracious Law of the New Covenant, by vertue of whofe
tenor, every fmner that believes is juftified from the guilt of fin ;
from which he could not be juftified by the Law of CMofes ,
A6ls 13. 38,9. This Law of jullincation by faith, is Gods own
ad and d<:<zc]y the great Inflrnmentum pact*; between God and
man ; he hath proclaimed his Letters Patents ; the King of hea-
ven and earth hath in the Gofpel ( our Magna C "burta ) given
his Warrant under his own broad Seal, that fo that Micvetbyfh*U
not be condemned.
2. As a Judge, : he Go J of heaven may in three refpects be faid
tojuftifie-aBeJiever.
?irfl?
4 z z The Nature of Jnfltjication opened. Serm. 1 9
I?irft,Forthwith upon this believing, God owneth him fecretly
within himfelf, as a perfon juftified ; God efteerns and approves of
him as in that ftate, unto which he hath by believing a title good in
Law>an\ndefeafible right; a juftified eftate emergeth a&ually, as
foon as faith; the Law-title thereunto emergeth as aneceflary
refultanceby vertue of the tenor of the Gofpel-Law, which only
jullifiedvertually, potentially, and conditionally before every
Believer in general ; but now actually, absolutely, and in parti-
^ cular it juftifiethJhim as a Believer when he is (o.
Secondly, At the moment of diffolution God juftifieth as the
Judge of all the earth, parting a private fentence and award unto e-
verlafting life up6n every believing foul.
Thirdly, But eminently at the laft day, when the Ancient of
days {hall take the Throne, and in open Courc,before the whole
Creation, by publick fentence for ever acquit and difcharge Be-
lievers at that great and laft Ailizes.
„ w Wo ks Sixthly, Shall I need to adde that Works are faid to juftifie \\$>Jam.
'* 2. 4. becaufe thy juftifie our faith, or demonftrate before God
and man , and to our own conferences that our faith is
not a dead and barren, but a true and living one by its frukfulnefs
in well-doing.
, ._ Seventhly, But I muft not forget la&ly,that the Spirit of God is
ric. ° : ^" kid t0 iu&fc us ; l Cor- 6*ll> and that two ways; firft,^' etlljyby
working faith in the heart, which is one of the fruits of the Spi-
rit, Gal. 5.22. Now Cau[a cau[& eft etiam c&ttfa canfati ; the
Spirit juftifiech as it is the Author of the jqftifying grace.Secondly,
) re flexibly : The Divine Spirit clears up juftification to a Believers
>t' ! confidence, by difcovering the truth of faith, by working afiti-
1 ranee, and by iealing a Bdiever to the day of Redemption. The
•• Spirit it [elf beareth witneffe with onr spirits that we are the children
of (jod; and if children ^then heirs, &c. Rom. 8. 16,17.
Th us I have at length done with my firft Task, the opening of
the Point, which finds it felf fummed up in this definition, y *////-
cation is a judicial all of Gody as Law-giver and Judge of the
world , gracious fly di [charging a Believer for the fake of Chrifts
[atisfallion^ from the condemnation of the Law of Wcrlzj^by the te-
nor of che G off el-Law ^ or New Covenant which requireth of^acc pt-
cth from, impHteth unto [inner s faith in Thrift Jefa as their righte-
orfnejfci fee Rom. 3. 2 5,6,7,8. Rom. 4. 5. Thtl. 3.5?.
To
Scrm. 1 9 . The Nature of Jtijlification opened. 423
To improve it now, ( which was my other task ) by way of re-
futation, Iinferagainftthe nAr.timomans , firft, That jaftirka- VJe' Refut'
don is not from eternity.
1. B caufe a perfon muft be charged with guilt before he is jufti-
fied op discharged ; but nothing can be before eternity; if dif-
char^'cS from erernity, when was he charged? what from eter-
nity too ? then he will be at once eternally charged with, and dif-
charged from guilt, which if any excufe from a contradiction, they
are much wiier than I m .
2. My Text convinceth them,a6lual faith is not from eternity,
therefore not juftirication before God ; for if faich juftifieth us noc
beforeGod,but only at the bar of confcience;then there will be no
juftirication at Gods bar at all once mention 'din Scripture; for
works do it at mans bar ; what is it I wonder that juftifieth from e-
ternity?Not Gods decree to juftifie; for then his decree toglorifie,
would make glorification from eternity too ; but T>ecreta Dei
nihil ponnnr aBtt infubjetto. Gods decrees are immanent afts, and
parte nothing actually upon the creature.
3. A justified perfon was actually under condemnation whiFft
he was an unbeliever, Rom. 3. 18. He that beheveth not, is con-
demned, already, but he could not be at all condemned, if jufii-
fied from eternity.
4. Saint Paul expreffely affirms that the believing Coanthi-
*ns were noc once,but now* we re juftified, 1 Cor-6> ' 1 ■ Such were
fomeof you,butyearewafhed, but ye are fan&ified, but ye are
ju (It fed in the name of the Lord Jefu< ,&c.
Secondly, I infer againft them, than they are dangeroufly mi-
ftaken, in thinking that a Believer is righteous in the fight of God,
with the feif-fame a&ive and paflive righceoufneffe wherewith
Chrift was righteous, as though Believers fuffered in Chrift, and .4- >
obeyed in Chrift, and were as righteous in Gods efteem as Chrift
himielf, hiving hisperfonai righteoufnelfe made perfonally theirs
by impura ion. This is their fundamental mUake,and from hence
( tan j u 1 n ex olcjhg Trajano ) iffues out a throng of fuch falfe and
corrupt deductions and confequences as thefe.
That God fees no fin in his children; that affii£\ion and death
are not proper punilhments of fin to Believers; that all future
fins are already actually forgiven, as well as paft and prefent;that a
Believer muft not pray for the pardon of finne3 but only fo*
tha
a 2 a. Tfce Nature of Jufiification opened* Serm. 1 9.
the manifeftation of it ; that God loved Noah when drunk ;
Lot when fo, and befides inceftuous ; 'David, when acting A-
dultery and Murcher ,' Peter, wfien he was curfmg and fwearing ,
and denying Chrift, with as high a love of complacency and de-
light, as when co. .verfant in the molt fpirituai exercifes of grace ;
that all which God requires as a Tinners duty in the Gofpel, is to
believe that Chrift dyed abfolutely for him in particular; that
this is alone true Gofpel faith; and the doubting or queftioning
this, thembelief which the Gofpel fo much condemneth ; that
to argue our juftification from ourfanc'tification, and gather aflu-
rance of Gods love from our love and fear of him, is a Legal
principle ; that obedience to Gods Commandments is not pro-
perly a Believers debt, but that all the obligation which lies upon
him to holinefle, is only the voluntary expretfion of his love and
cratitude to God, not as what is due, but what is comely : And
laftly, fforliliouldbetyredtonameall) that Chritf hath kept
the Gofpel- Covenant for us, as well as fatisfied the Law;
So that not only our Legal righteoufneffe is without us in
Chriif our Surety, but our Evangelical righteoufneffe it felf
alfo.
Now to pluck up all thefe defperate confequences by the root ,
there needs no more than a right undemanding of the true and
proper notion, and manner of Chrifts redeeming us ; it is not
^ by way of SAnt'ion, but of SatisfaVclon. Clearly thus, our cafe
to God is not properly that'of debtors Jout that of criminal SubjeUs.
Gods afpecl: to usward, not properly that of a ^V<f^V<?r, but that
of a %jVtor and J^dge: The perfon Chrift fuftained , and the
part headed, notina fir i it ferfe that of a Surety, paying the
very debt in kind, and fodifthargingabond ; but that of a Me-
diator expiating our guilt, and making reparations to Divine Ju-
ftice another way than by the execution of the Law. And indeed
the very nature of a Law is fuch, as it is quite impoffible that the
obligation either of itsthreatningor command, fhould inapro-
per fenfe be fulfilled, by any other than the very perfon threatned
and commanded; alius here makes aliud. If another fuffer
the penalty, the threatning is not fulfil fed : Nor if ano'her per-
forms the duty, the command; for the obligation as to punifh-
mentlies on the perfon threatned, ( mxa capttt (esuitur) and
that to duty on the perfon commanded^ cannot bs fulfilled in
kind
Serm. 19. The Nature of Jnflification opened. 425
ki dby anoiher , butic ccafes to bj ihe fame th ng, and be-
comes another thiig from that in (he Obligation; vet it may
befuch another thing (andChrifts Rightebufne ffe (botha&ivc
andpaflive) really is luch ) as the Rector o>r Jud^e may accept
of vvith honour , anc be fctisfied witrKg as it the very iame rhirtg
had been differed and done ju(t in the lame man :er , as the Law
threatned and commanded ic.
That Chriu hath paid nor i he */>>/«, bat taktnttdem^ i. e. nor
fulfilled the Law fas for us) in kind, buc fadsfied it for us , is
molt evident. For,
1 .The Law obliged the tinners perfon to Lffer ; Chrid was
no (inner.
. 2. Allmentofurler , forafmuch as all had finned ; Chriftwas
bur one man.
2. Thepur.ilLmentdueby Law was eternal-, Chriit fufered
but for a ieafon , and is enured into bis giory; thus Chriit paid
not the fame thing that was in the Obligation , but Something e-
quivalent thereunto.
This being obtain 'd , that the Lord Chrid hath Redeemed us,
not by way of folution, or discharging a Bond, by payment in
kind,but by way of fatisfa£tion,or makingamends to the injur'd
juftice of theLaw:It follows from thercafon&nature of the thing:
1. That God pardons freely ^ we are not only beholding to
Chrift for fatisfying , but to God too infinitely for accepting
of anyfatisfa&ionat all-, he might have refufed it; he had done
finners no wrong if he had executed the rigour of the Law ,
without hearkening to termes of Reconciliation. Quite contra-
ry , a Creditor doth not pardon the debtor , when the furefcy
hath discharged the Bond by full payment in kinde ; the Debtor
is beholding indeed to his friend the Surety , but nor at all to the
Creditor, who cannot refufe to cancel the Bond ; nay, it were
wrong and injuftice in him if he did.
2. That none hath or can have actual intereftin, or benefit
by this Redemption, but upon fuch termes as God and Chrift
have mutually compromised in, and agreed to, viz,, the condi-
tions of theGofpel-Covenant above mentioned. See theanfwer
to the third quere.
1. The Reafon hereof is partly from God, the injur'd Law-
giver of the world , who feeing it was at his liberty to accept of
1 i i fatif-
ai6 Tfo Nature of Jnftification opened. Serin a$.
fatisfa&ion or no , hath of neceGTity the right to make his own
termes, when, and how far for h , and in what manner and
me:hod he will condefcend to admit the finner to the a&ual be-
nefit of Ch rifts fatisfaition.
2. And partly too from Chrift ; for as he is the turi%{9 or
Mediator between God and man , a friend to both parties ; nay,
a perfon confiding of both natures ; the offended , and offen-
ding-, he is engaged neceflarily by venue both of Office and
perfon, to efpoufewith equal tendernefle of regard he inte-
refts of both parties ; for he is really concerned in them both;
they are his concernments as well as theirs. True indeed, a
Surety that difchargeth a Bond by full payment in kinde , he fu-
flaines and beares only the perfon of the Debtor , minds only
his indemnity ; doth what he doth upon his account, and for
his fake. Butou>r great Mediator muft confult not only our
impunity , but his Fathers , yea, and his own honour ; and there-
of* fore I^f %lv& l<& pbfaho/, get you hence all you that either yet
never aid,or that do not now repent,believe, and confcientioufly
endeavour to obey;here's not the leaft jot of benefit for you in the
cafe you are in, from this Redemption : for how infinite foever
the merit of Ghrifts fatisfa&ion is, it conferreth nothing actu-
ally upon any perfon that hath not actually a Gofpel-claime
and title to plead it before God* The immediate effect actu-
ally refultingfrom Chrifts performance, is the procuring the
Gofpel-Covenant to be ratified by his Father, as a Law,where-
by finners upon the termes propounded , become reconcilable
unto God ; actually it is of force to all that have , but to none
that want the conditions of it. Now the keeping rhis Gofpel-
Covenant, God expedls from us in perfon f though by theaf-
fiftance of his Spirit , which he hath promifed to give to them
that humbly and earnellly ask it of him , Luke n. i.) To af-
firrne thatChrift hath kept the Gofpel for us too, is to utter
the moft felf-contradi6ling blafphemy and abfurdity imagina-
ble ; as if he could repent , or believe in himfelf, free , ex-
cept, or cancel our Obligation to obey the Moral Law, by his
own obeying ic j as if Chrift had fo done all , 'that nothing re-
rnaines to be done on our part. Such Mrange extreames doTome
men run into, that to avoid Justification by works ( by an
4$tytti i <z,i^/UhV) are as extravagant on the other had, think-
ing
SeniUp. The Nature of ]u$ijic4tic-n opened. 4 zj
ingthe grace of God canno: be free , except the (inner become
either a ienfeleflfe ftatue, meerly paflive , or (which is yet worfe)
have a Writ of eafe to be quite idle , or ( wich is wcr(t of all J
a Licence to fin by Prerogative. Let the Apoftles ^ y^pi^
chaftife this i. folence. S^jm# 6. 15. iS^*// w,9 /« becjwfe .
are not under the Law y but under grace i God frrbid. IfChrik
had obeyed the Law for us in the fenfe of paying a debt , or
discharging a Bond , the Apoftles anfvver conld not fhnd, Rom.
3. ;l. rDo rve then make void the Law through faith} ye.ty we e-
fhJUjh the Law. When a believer breaks the Law, he Cms
( for Jinns is the tranfgrejjion of the Law ) . nay , he cannot
break it wilfully, but he breaks the very Gofpel-Cove ^ant(one
condition whereof is fincere obedience) and the guilt of thai.
fin lieth upon him unpardoned , until I by h-arcy repentance,
andfrefh applications by faith to the blood of fprinkling (which
are the only Titles good in Law, the only Gofpel-daimes to
pardon) he hath iued out a new pardon ( for actual RemifTion
is only of part fins, Rom.^, 25. ) according to the tenor of
the New Covenant, which is a perpetual Law of pardoning, re-
penting and believing finners, whomsoever, whenfoevcr, but as
iiich.
Neither was Chrifts fuffering like the Cancelling of a Bond,
a total difcharge of us , from fuffering the penalty threatened
in the Law; wedyeftill, and afflictions are punifhments ftili.
True, indeed upon Chrifts fatisfa&ion made , God and he are
agreed, that a believing (inner ftiould not be punifhed with the
everlafting deftru&ive penalty threatened ( for whofoever be- John 3. r<r,
lievcs jhall net perifh ) but they are not, that he fhall not be,
for he is,puni{hed with the temporal corrective punilliments
of the threatening , as ficknefle , and natural death; yet
even thefe ( through infinite goodneffe fo ordering and difpo-
fing it) prove much more a benefit , than a penalty f to a
believer.
Vfe 2. What caufe have we then with the loweft and
profoundeft Humility , to adore the Majefty of the living
God?
Firft, To adore his holineffe. Reverence thofe eyes of hisy
that are purer than that they can endure to beheld iniquity ,
Hab, 1. 13. Let this Cod be thy dread and awe. Dare not
Iii 2 to
4*8 The Nature of Juftfoathn opened. Serm. ip.
to make a mock of fin ; tremble at the horrid guile and finful-
nefie of the lead fin; look upon it as an affront and treafon
a°ainft an Eternal Ma;efty , as worthy the Curfe of the
Law, and the wrath of an Aimighry God, as that which could
not be expiated at a lefler race than the blood of Cod, ^ABs
20. 28. , •
Secondly, to adore his wifdomc in finding out fuch a p^r-
fon to fatishe his juftice as our Redeemer; Confider here,
that God could not fuffer, could not dye • Nay , could not
( properly ) fatisfie himfelf ; ( for it had not been a fatif-
fa&ion to his juftice at all,but meer mercy ;andfo nojuftifica-
tion of a (inner, but meer far don , if theperfon farisfying had
been only God. ) Again, Confider that a meer creature could
never fatisfie , as I before demonftrated , a meer creature
had perifh't in the attempt, would have been overwhelmed ,
•^ and crufh't to pieces with that infupportable load , the guik
of fin, and the wrath of God. The perfon therefore that
muft fatisfie , muft neither be finite , nor infinite .; neither
the creature , nor the Creator ; neither God , nor man 5 yet
muft be both. Here now, the underftandings of men and An-
Rom.1i.33.fee gels muft have been tyred to all eternity,and loft for ever in a
alfo Eph. 1. 7, bottomleffe gulf of horror and amazement to finde out fuch a per-
3 .fully hereun- fon.O the depth of the riches of the wifdome and knowledge of God [
t0. Thirdly, To adore the infinite riches of his grace, B^om.-;.
24. in juftification § and here confider,
1. God might have let man alone, feized the forfeiture;
as the Tree fell, it might have lain for ever ; what obliged
God to accept of fatisfa&ion ?
2. The Redeemer hath trodden the wine-prejfe alone ; what
ever was done in this fatisfa&Ion , he did it; Of [the peo-
ple there was none with him. The Tinner hath not the
1 leift hand in it,coul'd not pay one, Ch rift paid every, to the utmoft
farthing.
Thirdly, It was the Judge himfelf who contrived this way
ro juftine us, and it was at his coft, he gave his Son ; herein
■' od commenced his love ro us, as Abraham once did his
faith to Cod, in that he fpared not his fon;, his only begot-
ten fon whom he loved. So that if we rightly weigh it , it
will appear, that by how much the fatisfa&ion is the fuller ,
bv
Serm. i 9m The Nature of ]nflification opened. 429
- —__— . — — — — — — ■ - '■ ■■ ■ ■!■■■» ml •—
by fo much the pardon is the freer ; by how much his jufiice
is the more, by lb much coo is his mercy the more glorified, and
ftil1,ftill infinitely the more are we obliged.
life 3. Confol. Here's unfpeakable comfort for every hum-
ble, though doubting foul, every contrite fpirit that hungers and
thirds after righteoufneffe.
Fir(l,Confider how full latisfacYion Chrift hath made;he is able to yre - ^
fave to the utmoft all that come to God through him; he is the
beloved Son in whom the Father is well-pleafed ; all power is
committed into his hands ; God hath exalted him to be a Prince,
and a Saviour to give Repentance , and Re million of
fins.
Secondly, Confider heinviteth thee as a (inner to come in unto
this Gofpel-righteoufneffe, in the general tenor of his Procla-
mation, Whofoever believes, &c. If any manfin,wehaveanAd- jijohnj r r
vocate with the Father, Sec. zAn whomever, excludes none that
excludes not him felt.
Thirdly, Confider,Chriftaffuresthee, ( that art the perfon I
now fpeak to ) he who is the Tru:h allures thee thou fhalt be wel-
come : Matth. II. 28. Come mt0 me all ye that labonr , an.i
are heavy-laden , and I will give yon refl , &c. This is your
very cafe : Heark, the CM after call?th )ouy will you not be of
good courage, and Go, when he faith Come! he that n^ver yet
cart out any that came unto him, that never will, he faith fohim-
^lt; Thou mavft believe him, he never broke his word yet, he
will no: begin with thee, he cannot deny himfelf.
Fourthly,Conhder thofe Handing Monuments of Gods free ju-
ftifying grace that are on record in the Scripture. What hath been
done, may be done again : Nay, will be done again ( in the cafe
we fpeak of) by the God that changeth not; God hath pardoned
as great finners ; fee Ephraims cafe, Jer. 31.18. fee the C*rin-
thi.ns example, 1 Cor. 6. 10, 1 1. fee Taxis, 1 Tim. .1.1 a. Who-
ever goes and doth like wife, fhali receive likewife; for Chritf is
yefterday and to day, and the fame for ever.
Fifthly, Confider it is the very deftgne of God in gi-
ving his Son, and of Chrift in giving himfelf to dye for us ,
to jufHhefuchasthouart, Ira.\6.i. Luke 4. 19, 20. Jer. 5.12.
1 J hn 5. 9.
Vfe 4.Exbort. Firft> To the Unconverted*
Vfi. 4>
4 jo The Nature of jujlijication opened. Serm. 19 .
Ufe 4. Sxhort. Let me then befeech Tinners not to love death;
Why fhould iniquity be your mine f There is balme in G'uead ,
there is a Phyjttian there ; Why are ye unwilling to be healed?
Turn ye, Turn ye, why will ye dye ? Would it be a hard matter to
perfwade a condemned perfon to be willing not to be executed,
werehenotdiflra&ed? if having a pardon offered upon the eahe
terms of confefling his fault, andferiousprorniilng amendment,
he fhould bid the Prince keep his Pardon to himfelf ; for his
part, he was in love wich his chains , he would not be relea-
fed , he would dye. Thou art the man whoever thou art that
negle&eft Gofpel-grace ; what fury and raging madnefie is it that
thou art guilty of ? Thy foui with all itseten.al interefts lies ac
Hake, and as if it were neither het.e nor there, what became of
thee fbr ever , thou defpifefi the riches of Gods forbearance ,
Rom. 1. 4, j. rt/Ver thy hardneffe and impenitent hearty tre of tiring up wrath a-
gainfk the day of wrath. Is it well done of thee finnerf is this thy
kindnefle to thy own foul ?. is this thy thanks to thy Redee-
mer? How inexcufable art thou ? thy felf being Judge, thou
canit not anfwer it to thy conference, to thy God, with the
leaft colour or fhadow of a reafon. God fends nis Gofpel
A&S3* 19- proclaiming, — - Repent ye , and be converted y that year
fmnes may be blotted out : His Minifters proclaiming,
- C < ^e t^ien are ^m^aSfa^ors °f Christy 04 though God did be-
foech yon by m ; we fray yon in Chrifls ftead he ye reconciled
unto God. Why doll thou hate thy foul , and fay I will not ?
why wilt thou not? Is it becaufe it doth not concern thee?
or becaufe eternal life and death are trifles, fmalJ,Iittle things,
not worth thy considering t or doth any body hinder thee ?
No , no -y our Saviour gives the true account , Te will not
come Hnto ms that ye might have life. Let me entreat this
fmall requeft of thee for Gods fake, for thine own , take the
next opportunity, and fpend half an houre alone ; let thy fpirit
accomplifh a diligent fearch, purfue this inquiry to fome if-
fue ; am I jufiified or no ? if not, what will become of me,
if it fhould happen ( fometimes fuch things fall out ) that I
{hould dye now presently ? I cannot promife my fcl£ that I
fhall fee to morrow morning. Thus go on, and bring it to
fomething before thou leavett ; give not over till thou art not
only clearly convinced of , but heartily affe&ed with thy
guilt;
Serm.icj- The Nature of ]uftijication opened. 431
guile • not only to fee, bat feel thy felt to be die man who art
undone without an intereft in this juflification. Be in good ear-
ned; thou canit not mock thy God j and is there any wifdome in
mocking and cheating thy own foul ? What thou doit , do it
heartily as unto the Lord, as for thy life , as one that
would not rue thy fclf-deceiving folly, when it cannot be
recalled; and if thou art hearty and ferious in thefe re-
flexions;
1 .Thou wilt deeply humblethy felf before theMajefty of the Judge
of all the earth , with that felf-abhorrence and confufion,that be-
comes one who feels himfelf (even himfelf being Judge) mod righ-
teoufly condemned.
2. Thou wilt foliicite and affail the Throne of Grace with all I
redoubled favours,and holy paffionate importunities of prayer and
fupplication, giving God no reft till he hath given thee his Spirir,
according to his own promife, Luke n. 13. Ezxk. 36. 26,27.
To help thee to performe the conditions of the Gofpel-Covenant,
plead his own promife with him. Wreftle with him for a broken
and clean heart ; for faith, for repentance unto life ; for thefe
are not of thy felf, they are the gift of God, ht him not go till
he hath blelfed chee with thefe bleflings in Chrift Jefus. This
will confound every firmer at the day of Judgment, that when
he might have had grace ^ yea, the Spirit of grace for asking ; he
either asked not, or if he did, it was fo coldly, as if he were con- j
tented enough to go withoutV Now if thou art in good earneft, I
God is I affure thee in full as good earneft as thou; he is ready to
meet thee ; Try but once whether it be in vain to feek him *
all that ever tryed, found it good to draw near to God, and found
him eaiie to be entreated ; he ufeth not to fend. the hungry empry
away. He that commands us to work^ out our falvation mthpar
and trim '-ling, he it is that worketh in m both to will and to do of his
own good pie a far?, Phil. 2.12,13.
Secondly, To them that are the children of God by faith in
Chriit Jefus. Let me befeech them ,
1. To walk worthy of God who hath called them to his King-
dome and Glory, to adorn their holy profeiTion; rake the Exhor-
tation in Pauls words, Col. 2. 6. <i<4s ye have received Chrifl
Jefiu the Lord, fo wall^ ye in him. Receive not this grace of
God in vain; the intereft of your comfort oblksth ycta feereunto ;
hereby
i
4 3* fbe^ Nature of Jujlification opened, Serm. i 9.
hereby you will know that you kno,v him, that you are in Chrlfi
Rom. S.i- Jcfmt t^at there ts n° crd mnatlon to you, if you walk^not af-
ter the ficfr, but after the Spirit; and herein will your Fatter
T hn i? 6 ^ glorified, if ye bring forth nmch fruit.
2. To live up to the comfort of their ftaje ; 1 John 3. r. Te
are already the forts of God, it doth net yet appear wha-yw fhall
be. Who (ball Uy any thing to your charge} it is God that ~ja-
flifeth, who ts he that condemn th t it is fhrift that dyed,
&c, Rom. 8. 23. Go eat thy bread with joy , and put on thy
white rayment,God now hath acepted thy :vorkjyEcc[z(. 9.7,8.
I conclude this particular (and the whole difcourfej with , the
h.ippy effects and fruits of J unification, which every Believer hath
as good a rL>hn and title to, as the Gofpel it felf, the Word of the
God of truth can give him, as I finde thofe fweet effects and con-
fequences fet down in my Text, and the words next following it.
1. Being juflified by faith we have peace with God through our
" * Lord Jefus Chrifi. 2. By whom alfo we have acceffe by faith in-
to this grace wherein we ttand, andre]oyce in the hope of the glory of
God, 3. And not only fo, but we glory in tribulation , knowing that
tribulation worketh patience, 4. And patience experience , and expe-
rience hope, 5. And hope maketh not afhamed , iecaufe the love of
Godtsfhed abroad in our hearts by the holy Ghofi which is given un-
tons.
Wherefore, the righteous fhall be glad in the Lord, and aHthe up-
right in heart fhall glory, Pfal. 64. 10.
THE
Senn.jo/ ^stV^ Piaffe
43?
^&M
^rt^2^€T^^v^
wKm
Sk^t
^fSSv**? ^i frai
^^^S^C
*$L^k-
^AiJ1 aC^us v^
gjiSJftiSp^'fSs ae^
l^^pl
^^S^^^
!^._\U!/l/^8§
J? -^r^W
THE
BELIEVERS
DIGN1TT and I>tT7,
LAID OPEN,
In the High-Birth wherewith he is
FRIV1LEDGED,
And the honourable Employment to which
He is called.
John i. 12,13.
But as many as received him, to them he gave pow-
er to become the Sons ofGod, even to them that
believe on his Name :
Which were born , not of bloody nor of the will of the
flejhy nor of the wiUofman^ but of God.
N this Chaprer , Chrift the principal Subject of the
Gofpel, is admirably and SeraphicalJy defcribeJ.
i. By his Divintiy, as co-eternal and co-eflen-
rial with the Father, verfe i. & 2.
2. By his difcovery or manifeftarion. 1. In
the work of Creation, vtr. ^.& to. 2. In the work of com-
K k k mou
434 Ike believers Dignity and Duty. Serm. ao.
mon providence, ver. 4. ^, 9. 3. In the work of gracious pro-
vidence, he being in rhe world, and coming to hs Church, as
our Imnjanuely God incarnate, ver, 1 1 . & 14.
3. By his entertainment; which was 1. Pafiive* his enter-
tainment was poor ; the world knew him nor, viiz. 10. He was
as a Prince difguifed in a ton ge Country ; the Church fleighted
and rejected him , as Rebels do their natural Prince , ver n.
Aid fuch entertainment Chrift meets with at this day , in
his Truths , Ordinances, Graces , Mmttlers , and his poor mem-
bers, &x\
Obf(ft. Was not Chnit entertained by them? what elfe
means their harbouring him at Capernaum , their flocking after
him , admiring -of him , feeking to make him a King }
&c.
tSfnfw. True , Chey entertain 'd him for a while civilly and
formally upon felf-intereft , but not fpirituady by faving
Faith , Love and Obedience , John 6. 26. Matthew
11. 21, 23.
Q^.ft. 1. Did Chrift find no entertainment at all?
t/4nfw. This rejecting of Chr;ft was notamverial ; fomedid
receive him cordially , verfe 1 2. and were more gracioufly en-
tertained by him, lb. and this was his acUve entertainment, he
dignifying all who received him with theprivi.edge of Adapti-
on, ver. 12.
Q»°fl. 2. HowcameittopalTethatfomerece:vedChrirt,when
the generality rejected him ?
Jbrfrp. Not from their own frc^ will, or gcod ^ature , but
from the efpecial grace of God rege eratii g t em , w rcby
they were made able and willing to clofj with Chrift w 0:11
others fas likely, or more likely than th^y ) bei g devoyd
©f grace rejec'ted.
And thus I have brought you to the Text, as it fta; ds in its re-
lative confideration.
In the words abfo?ute'y con( dered , you have a fingular
commendation or hrc.mwm of Faith. 1. From its nature,
a receiving 0 f Chrift. 2. From its root , Regeneration, or
being b.me of God. 3. From its confcquent or S:uitaAdoprionD
he gave them power to be the Sons of God,
Paf-
Serm. 20. The Believers Dignity and Duty. 435
PaiTiuz fundry ufeful points, I fhall picch only upon
that which comprehends the marrow and fubftance of both
Verfes.
Doclr. Every tru: Believer is a chllde of God by Re genera
tlen and Adoption. ^ They were born of God , and fo were
Sons by Regeneration ; tney had a great priviledge given them,
and fo were made Sons by Adoption.
In handling this excellent Doctrine, my work fliali be Expli-
cation, Confirmation, Application.
Th: Explication fhall be firft general ; fecondly, particular.
That refpeils the doctrine of Filiation or Sonftup in general ;
this the doctrine of Regeneration and Adoption in particular,
they being d:ftin& kinds of Filiation.
For 'the firft in general , a Perfon may be a Son foure General Expii*
waves. «** ..
1. By Creation; and thus, 1. The Angels, Job 38.7. 2. sonX;P°.
Adam i Luke J. 38. 3. Chrift according to his Hum. me Na-
ture was the Son of God, Lake 1. 39 Not that Chrifts Hu-
mane Nature was a Son or a Perfon , left we make two Sons
or two Perfons in one Chrift. And thus believers are
Gods Children , by virtue of their new and fpiritual Cre-
ation.
2. By Generation ; and this is, r. Eternal or temporary •
eternal, as in Chrift, Johm.ver. 1,14, 18. compare Ija.53.' 8.
Temporary, as in other men. 2. Natural or fpirituai ; natural,
as m the Son of God, and the fons of men, though with
infinite di-fprojortion ; fpiritual, as in Regeneration, James
1. 18.
:. By contract of Marriage; and thus Jofcph was the Legal Or as fome
fon of Hell ^ Luke 3. 23. but the ratural fon o£Ja:ob, tjMat. think,the legal
1. 16. And thus we are Children of God by marriage with Son o( Jacob,
Chrift his Natural Sonne; as Leah and Rachel , were ^^ ral Sort
both daughters of Ifaac by. marriage with Jacob , See°
2 Cor. u.2. .
4. By Adoption; which is, 1. External and federal, Exod.
4.2?. Rrm.g.s. by virtue of external profetfion and Church-
member- ftvp, Gen. 6. 1. compare Job 1.5. By Sons of God
in this kft place , may be underftood either Profeflbrs, or the
Angels. This Sonfhip maybe loft, as is evident by the Jews
K kk 2 who
a 26 fhe Believers Dignity and Duty. Serm. 20 .
who arc now cut off, Rom. 9.7, 8. & \l.vtr. 15,19, 20,23,
31. ye- To high is this priviledge , that in comparifon of fuch
Adopted ChLdren, Perfons without the Pale are called Dogs,
Matthew 15.26. 2. Adoption is internal and real , which
leads- me to the particular Explication. Only , before I
proceed , let me fubjoyne a word of general Application, in two
Heads.
j. What comfort doih this fpeak to every Believer, who
General Ay- bears fo many .ndearing relations to God in point of filiation
plication. ancj ctherwayes! Relations, we fay, are mitim* cnthatis, but
maxima efficacU : and if one endearing relation draw fo much
love, whatwii all do? efpecially confidering God and Chrift
will be fure to fill every relation with love and grace ; the
Church ( and by proport On every true believer ) is Chrifts
childe and mother, his brother and fifter, his Spoufe , body and
member, Cant. 5. 1. Matth. 12. 50. & 1 Cor. 12. 27. Yea,his
Childe rot oneway, bat everyway, by Creation, Regenerati-
on, Marriage, Adoption external ape! internal 4 how much
love may fuch expeel From Chrift in every kinde ? No wonder
Gods people are fuch gainers by their loffes and fufferi; gs for
Chrift , who is an hundred fold better to them in this life, than
all the relative comforts they part with for his fake, CAiat-
thew 19.29.
2. How doth this by proportion , oblige us in point of reci-
procal duty, who ftandin all relations of fubjeft on to God
and Chriit, as owing to him all the duty of a Creature , Ser-
vant , Chide, Subject , Friend , Wife , ice. and parti-
cularly, the duty of foure filial relations, aschidren by Crea-
tion, Marriage, Regenerat on and Adopton, both external and
internal! '•
Paft'cularEx- * fliaI1 now Pr0G-ed to the particular Explication : and
1 . The doitnne of Adoption , according to the order of the
Text.
2. The doctrine of Regeneration ; and remember we are
now (peaking of internal and real Adoption.
Q* ft. 1. What is'thts Adoption >
\3txjf. It's confiderablc 5 t. For its mme or notion. 2. For
*he Uii.no ftfelf,
£or
Serin. 20. The Bslitvert Digtpty andDnty% 437
For the firtt , The word ( Adoption) isufcd but five times ksmmo.
id the New Teilament, Rom. 8. 15, 2}. & 9, 4. Gal. 4.$. &
Ephef. 1. 5. In the Original, ics t/o^U, as pQccoSirU , and
fi^niftes th~ putting or placing 'one tor a Son. It's applyed to
other things oefides man; thus we are faid to Adopt a name y
when we take a new name $ to Adpt a Plant when we give it a
name , as Lyfimacha did to the herb Lyfimackia^ and i/irtc-
mifia to the herb Artemifia\ and thus one branch is faid to
adoft another by i oculation, according tothePoer, Ven-.rit
in fit 10 , fk% rawxm ramus adopt et; which Metaphor, as it is
very elegant , fo it ferves to iliuftrate the Nature of Adoption ,
Compare Rom. 1 1.24.
For the th g; Adoption is the acceptance of a ftranger in- Ics nature,
to the Relation and Priv;iedges of a So; •. It was much in ufe
among the %^mms\ and was rati tied by the Law of the chief
Magirtrate, and the approbation of their Pontifices or chief
Priefts; wherein great refpec* was had to the ho inefie and dig-
nity of perfons (whence a Patr can might not adopt a Plebei-
an, &c ) left the dignity of the Adopter iliould b: ftain'd by
the meanneis of the Adopted \ There was alfo great care ufedto
prevent all fraud on the part of the Adopter or the Adopted.
Thus our Adoption is ratified by the Law and gracious fentence
of God the Father, ad by the Approbation of God the Son
our High prieft; without any fraud on Gods part, or any re-
flection on the dgnity of God , and the ho' inefie ofChriit;
though ;n this gracious a 61 thofe two moll glorious perfons
fioop infinitely below themfelves. Thus Aiojcs was the ado-
pted f on of Pharaohs daughter, Exod. 2. io. and Efilr.r was
the adopted childe of her coufin M&rdecai, E : ben. 7. both
which i.luftrateGods fi>gular grace to us, who are before A-
dcption Captives, (laves, and ioft creatures. By effectual voca-
tion we are tranflated intoa twofold fiate.
1. Abiolute, namely a flate of fan£Uficauon and glorifi-
cation.
2. Relative, namely a fiate of Juffification and Adoption;
i 1 which latlupon ourbeliev; g, vve are by Gods gracious Sen-
tence , accepted into the number , and have a right-to all the
Privledgerof the Sons of God. Adoption tnen i" is our Rela-
tive Hate, which puts no real worth in the Adopted, though
K
4 ;S The Believer j Dignity and Ditty. Ser m. 20
it prefuppofe anabfolute ftatcofholincffe , and a double aft. i.
Of free grace, on the Adopters parr. 2. Of faith, on the part of
the adopted.
From all hath beenfaid about the Nature of Adoption, note
thefe following Corollaries.
Cormvy; f; j4ence it follows, that Adoption prefuppofes effectual vo-
cation, Regeneration, Faith, Juftification, and Reconciliati-
on, which are (as it were ) its fecondary foundations; compare
'B^om. 8. 30. & <?. ver. 1. & 2.
2. Hence it follows, that Believers expeft heaven by a dou-
Befides a Tide ble Title, i . Of Redemption. 2. Of Adoption. See both toge-
of Marriage- cner, £,w 8.23.
Joynturc. ^ This fhews how Chrift is applyed in Juftification, name-
ly as afountaine and garment : how in Adoption, namely as
an elder Brother, and Prince of Salvation , Hebrews 2. ver.
io> *i, 12.
4. Hence its evident, our SonuSip far excels zA&ams filia-
tion. He indeed was Gods Son by fimilituce and dependance ,
but not by fpecial union and communion with Cbrift the Natural
Son of God, as we now are, Gal. 4. vcr. 4,?.
5. Hence we have the true reafon , why Gods Name is called
upon us ( Jerer,?. 14. 9. & 1 '-ohn ;. 1. compare Gen.jfi. 5, 6y
16. ) as well as called upon by us, 1 Tet. 1. 17.
6. This fhews why we are in an efpecial manner of Gods
Houfhold, Eph. 2.19. not as Baftards, Sojourners, Borders,
Hirelings, Slaves, Exod. 12. 45. Jttdg. 11.1,2. Heb. 12. S.
but as his honourable Servants, his Spoufe , and h:s A-
dopted Children. Compare 2 Sam. 9. 7, 11,13, # &fti
her 2.7.
Queft. 2. Wherein doth Divine Adoption differ from i
and lexcell Humane adoption ? This Head is a powerful
motive.
zAnfw. 1. In its properties. 2. In its Priviledges: both
which concurre in the fubftance , but are diftinguifhed here
for Doctrines fake. The Properties of Adoption are
The properties foure, ^ K ' •";
«* jldoptioik 1. It's a precious Relation, cotf as much as our Redemption,
an infinite price; compare iPct.i. 18,19. & Gal. 4.4, ;i al-
ludeto ^^^22.28. with a great fumme Chrift obcaiird us this
Freedome. *• Its
Scrm 20. The Believers Dignity and Dnty% ^ 3 a
2. It's an high and honourable Relation. Every Believer is an
High-borne Peribn ; and as his B rth , To his Adoption is hi°h
even as high as heaven , John i . i'2, 13. L's honourable to^be'
the Son of a King, much more to be the Son of God; to be
Gods Servant, 2^^.7.5,8. ("Vvitnefie Tlmdofus the Eui-
perour) much more to be Gods Son, 1 John 3. 1. The ho-
nour of Sonihip ever riles or falls with the honour of Father^
hood.
This fecond property flows from the firft. That which is pre-
clous muft ieeds be honourable, ■ Ifa. 43. 4. Whence the
fame word figniries both preciouinefle and honour, compare "*i?l
3. It's a free Relation. It's free, 1. In an acYtve fenfe ,,
making its fubje& free, Gal. 4.7. A (lave adopted , is by that
ad made a Freeman. 2. In a paffivefenie ; and rirll as ttttbfi
Adopter, who is not moved by any thing in the Creiture, to
beftow thi< hLh favour, Epblu i.vsr. 4, 5. God adopts not
out of neceihty , but liberty ; who can compel or necelfitate
hi.n ? not out of indigency ( h~ had a Natural Son , and ma ^y
createdSons, who were very like hi.n, and liking to him ).
but out of redundancy of g )odnefle. 2. In a paffivc fenfe its
freealfo as to the adopted, without, yea, againft their defer-
ri:gs. We may allwi.h fhame taks up the words of Mephi-
bfheth, 2 Saw. 9. 8. & 19.28. This property flows fr;m the
two former; that muft need s be freely given , which is fo preci-
ous and honourable. None is worthy to be the Son of God,
bur on y the Natural Son of God. He that cannot deferveabic
cf bead, much leflfe can deferve this Divine Relation ; wede-
ferve anbelliih, not an heavenly Sonfhip , each of us beino by
Nature children of BclUt.
4. It's a permanent Relation. Once a child and for ever
fo. 'John 8. '45. AServanr, a created Son, a Natural Son may
iometimes be turned out of doors , vvicnefle the Angels , anci
(:]e;i. 21. 1 o, 12. Luc an adopted Son is never caftorf , 7J/ "alme
89. 26, 50, 33., 54- an^ tnat u?cn ^e fallowing ac-
counts.
i. From thefreeneffe of Adoption; God chofe them not for
their well-defervings, nor will he reject them for their 11-de-
fervings; ifunwortninefle forjeen, did not hind:r the pur-
pofe
440 TheBelievtrs Dignity and Duty. Serra.ao.
pofe of Adopwon , then unworrhmefle prefent fhallnot hinder
the compleating of Adoption; and thus the fourth Property
flows from, the third.
2. Divine immutability is engaged in the Covenant of grace,
of which Adoption is one great Branch. Compare Rom. 9.4.
& X-UjfP. &tfeb. 6.17,1%.
5. If any thing unchild them, it muftbe their Apoftacy:
But, .
1. They can fail no further than their Father per-
mits.
2. Fall they never fo foully > he can mend and recover them
as he pieafeth.
3. He will never permit them to fall finally and totally, Jer.
32.40. And what Parent would caft offafon, had he this pow-
er over him? We never caft off a childe unleffe incorrigi-
Dcut,n.i8ii-9 ble ; but to our heavenly Father , no thilde is incor-
10'rigib:e.
2, Divine Adoption differs from, and excels humane, in
^Afollon *ts PfivIJedges^ as well as in its Properties.
LikencPfTe°to The General Priviledge is, Likenefleto God. All Cods a-
God. dopted Children bear their Fathers Image, as Cjidcons Brethren
d'dhis, fxdr.%. 18. They are like God, 1. In holineffe. 2.
ifoefc n In di^nicy- In n^Uncflfe; as Chrift blares their Natural, fo
they bear his Spiritual Image. Compare Hd\ 2. 7. & %om.
8. 29. Their principles and actions prove them the children
of their heavenly Father , Matth.%.^%. Th's on^ truth un-
childs moftProfeffours , who look not at holinetTeas a privi-;
ledge : with fJMachiaveU Prince , they like the fhew of vir-
tue , but fly virtue it lelf as a burthen : Such bewray themfelves
to be Balbrds; but let genuine children remember, that holi-
neffe is roc only a duty, 1 TV. 1.14, 15, 16. but alio a preroga-
tive , Exod. 19. ^, 6. & 1 Tct. 2. 9. Many hope to be like
God hereafter, who affect not to be like him here; but genu-
ine Sons affect the one, as well a> they hope for the other,
i fob. 3. :, 3. The hope of the former, will at fartheft dye with
themfelves, Job 8. 1?, 14,1s, & 1 1, 20.
2. In dignity- Next , Gods adopted children are like him in Dignity. This
Dignity appeares,
.Which appars £ in their Titles.
2. In
I ■ - - ■ . — —
Serm.QO. TiE* Believers Dignity and Vuty. 441
—
2. In their Offices.
3. In their Dominion.
In their Titles, they are called his treafure, Sxod. 19. ?. his l Iiuhch. tt
jewels % iMal. fi'vj. his firfi-Jrwts , andholweffe to the Lord , tles#
Jerem. 2. 3. Heires, Gal. 5. 19. firfi-born Hares, Heb. 12.
23. compare Deatr.zi.i6. yez>j6;nt-heires with Chriji, Rom.
8.17. each of them having right to, and pcifeflion of that In-
heritance which hath no Corruption , Succeffion , Di-
vifion.
1. No corruption, 1 Vet. 1. 4. It's not corrupted by out-
ward principles, as fire, violence, &c. Nor by inward prin-
ciples, as fin and other taints which defile ; or prutnbility, as
the beft things here below, are from their- own or their fub-
jecls innate principles, Ifa. 29. 14. & 1 Pa. 1. 18. compare
fames 5. 2.
2. It hath no Succeffion; the Father and Children al waves
living upon the fame Inheritance ; whence, as Chrifts Prieft-
hood , fo their inheritance is unchangeable , Hebrew;
,3. It hath noDivifion; for every Heire enjoyes the whole,
God being infinite and indiviiible: as every eye enjoyes the
whole Sun, &c. Hence there will be no occafion of jealouiie
or quarrelling among the Brethren ; for, let others have ne-
ver fo much , I fhall not have one jot the lef-fe. To his //*-
acs, hisHeires, his Conquerours, Cod gives his all; not
half ( with Ahajkwus and Herod ) but his whole Kingdome.
Compare Gen.1%.^. & %Qhr9nh\.%. &%jiv&i.J. It'sotheV-
wife with Heires and Wives here below , becaufe their inte-
refts are divifible , Lnke 12. 13. Gen. 30. 15. & 1 Sam.
1.6,7.
Their Dignity appeares, 2. In their high Offices. kik£ j ^ . q-
Chrift their Head , they are Gods anointed ones , 1 John 2.20, fice!* *
27. and that to a threefold Office, Prophetical, Prieftly,
Kingly, Vfdme 105.15. Revel.1.6. Where the Prophetical
Office is not mentioned, probably upon this account, becaufe
included in the Prieftly Office. The firil-born in every Family
were typical Kings, Priefts and Prophets , Exodus 24. 5. which
therefore were the Birth-right of Reuben , who by his fin for-
feited the Government to Jttdah, th; Prieit-hoodtoZ^/, and
LI I the
4 4 z The Believers Dignity and Duty. Serm. 20 •
the double portion or inheritance to f^/V/?/?, iCW.5.1,2. fee
Numb. 3.45. But Gods adopted ones (hall never forfeit their
UncYion.
j.TnthekDo- Their Dignity appeares , 3. In their Dominion; and this by
minion. five particulars.
1. By their Minifters or attendance, an heavenly Guard,
Jleb. 1. 14.
*2. By the extent of their property, they are Lords of all,
I Cor. 7. 21,— 2-?.a Compare cPfalme 8. Their Title is as «ood,
as large , they holding ail in Caplte , which is the worft Title a-
mon« the Sons of men , but the be(t among the Sonnes of
God.
3. By their Right , and pure ufe of all , Tit. 1. 15. fob
5. 24.
4. By the benefit and advantage redounds to them out of all,
Rom.$. 28. There's no creature but owes homage, and payes
Tribute to thefe Lords. A Saint gets more good by orher mens
eiiates, than the PollefTours themfelves. The firft-fruics , and
fat of all, cometothofewho are the firft fruits of God and of
the Lamb.
5. By their immunities. Kings children have great immuni-
ties, tJWatth. 17.25,26. but Gods children have all immuni-
ties, being priviledgedfrom the hurt of every thing, Luke 10.19.
Rom. 8. 3 5,3 8,? 9.
Second branch This for the Explication of the firft Branch of the Do&rine :
©f chedo&iine. The fecond Branch is, That every true Believer is a child of God
bj Regeneration.
Ex iication * ^u^ **rft exP*a*n this Head ; then prove and apply both to-
? l ' gether.
Qu?fl. What is Regeneration ? Here I {hall endeavour to
open,
Firft, The Name.
Secondly} The Thing.
TrKName. The Nam: is zaM^ivio-la. It's ufed but twice in the New
Teftament, CMatthew 19. 28. & Tit. 3. ?. haply in feveral
fcnfes; the one glorious, the other gracious. Yet both may ve-
ry well be understood in a gracious ienfe ; and fo in the former
place Judas is excluded , as having no hopes of a glorious Sefli-
*>n, b:caufe he wanted a gracious Regeneration,
Its
$erm,2o. TheBihtvsrs Dignity and Duty. 44}
Its Synonima's in Scripture are very Emphuical. Thus its
called a quickening, Ephef.2. 1. a formation, Gal. 4. rp. a
Birth, John 3. ?, 8. a Baptizing, Math. 3. n. a renewing of
the minde, Rom.i;>.z. a new heart and C i in , Sz.cl^ 36. 26.
that being renewed by i?ving knowleu^e , this by faving grace;
a, new creature , which is the product of Omnipotency , 2 Cor. q^ \
5. 1 7. The new man, i: renewing the whole, £/>£?/". 4. 24. and
the Divine Nature, in feCpeft of its tranfcendent excellency >
zTet. 1.4.
For the thing it felf; Regeneration is taken, 1. Absolutely, ^^j^
andfo it's really the fame with effectual vocation, both which
are either a&ive or pafiive ; that in Relation to the party Re-
generating and calling , this in reference to the party Regene-
rated and called. 2. I's taken Relatively ; andfo it's the foun-
dation of our firffc Filiation or Sonihip, whereby we are begotten
Sons : Generation is the foundation , as of humane , fo
alfo of Divine Filiation ; and as by faith we are adopted Sons, fo
by Regeneration we are begotten Sons.
Qxefi. What is Regeneration ?
Anfw. It's the production of a new and fpiritual being , by
the Inrxodu&ion of a new and fpirituai forme. As therefore Itt«n««
Ifaac before generation, was a nan entitle in nature; fo every
child of the promife before Regeneration, is a non entity in
grace, iCor. 15. 2. Gal. 6. 3. and as in Generation there is a
formation , or the introduction of a new forme , which gives
being, difHnclion and operation ; (o is in likewife in Regenera-
tion, Gal. 4.19. This forme is nothing elie but truth of grace in-
fufed. 3, As in nature the corruption of one thing is the Gene-
ration of another; foin grace, the corruption of the old man,,
is the Generation of the New, Rom. 6. 4, 5, 11. And laftly ,
as in natural Generation no forme is introduced but by various
preparations and previous difpofitions ; fo in Regeneration ,
much Legal and Evangelical preparation ufhers in the New Birth;
which preparation coniills efpecially in Convi&ion , Illumi-
nation, Sec.
The Nature of Regeneration will appeare more dillin&iy, by
comparing it more particularly with natural Generation; and The tcrmej c
1. In thetermesof conveniency or (imilitude. 2. In the terms conYenieacy,
of difference or diiTimilitude. They acjree, j. In th: cau-
L 1 1 2 fes#
444 tbeBelicvefs Dignity and Duty. Serm.20,
fes. a. In the manner of produ&ion. j. In che matter pro-
duced.
For the firft ; in both there is, 1. A principal caufe •, and
thus God is the Regenerate mans Father, witnefle the Text,
J fa. 6. 9. & Heb. 2. 1 1, 1 ?. the Church is his Mother , Gal. 4.
245, 27. 2. There are fubordinate and inrtrumental caufes • fuch
are C h rills Minute rs , who are therefore fometimes catted Fa-
thers, 1 Cor. 4. 15. and fometimes Mothers, Gal. 4.1 9. Com-
pare iThef. 2.7. 5. The coniUtutive caufe; a feed, which is
partly material, namely the Word, 1 Pet. 1. 2?. partly fpiri-
tuai) the influence and efficacy of the HolyGhoft, John f. <;.
withouc which the material feed or letter is ineffectual ,
2 Cor. 3 . 6.
2. They agree, 2. In the manner of production. In both
there is,
1. A conception ; C h rift fpi ritual (as well as perfonai) ise-
ver conceived by the power and overshadowing of the Holy
Ghoft. This holds true in other Generations, Matih. 15. 23.
unleffe the feed of the Word be received and retained, there
can be no- new man , no good and honeft heart.
2. There is a formation. Gods Arc is wonderful in the for-
mation of our outward man, Tfalme 159. 14, 15, id. but far
more (tupendious in the formation of our inward man , Gal, 4.
29. which is no mean part of the myftery of godlinefle , 1 Tim.
g. Quickening, 1 Cer. 1^.36. Eph.i.i.tjal.i.io.which is per-
ceived by fpirituai motion.
4. Longing; Sometimes the Parents long, fometimes the
childe ; here both Parents and childe ; How doth God, Chrift
andhis Minifters longfor the natural mans converiion ? £*,ck.
18.23. Luke 1?. 34. cPhi\ 1.8. Never did a teeming woman
long more for fruit, or deliverance, than thefe do for a new-
born babe in Chrift. I, but this is not all, the Babe himfelf
• longs alio, 1 Fttii.Z. Compare 2 Cor. 7. 11.
j. Travailewith paine. Oh the pangs of qur fpirituai Mo-
thers, GW. 4; 19. do not increafethem by flicking in the birth'
Hofexii.x^. Comp-iv 2 K'r.-gs 19. 3. Oh the feare and dan-
ger of mifcarriagc, both before and after this fpirituai chii-
ding! G«L.\. 20,11. & 1 //;*/. 3. 5. and in this mifcarrying
Serm.io. The Believers Dignity and Duty* 445
age, how frequent is the curfe of Epbraim ? Hofea 9. 1 ?, 14.
But is the Bibe exempted from paine , forrow and danger? In
no wife. Every new-born babe comes crying into the world:
The New, as well as the Old Creation, travails with paine,
Hjfn. 8. 22, 23. The foundation of the fecond Temple , is e-
verlaid in weeping, Ez,rd 3.12, 1 ?. and God (till layes the
beamesof his Chambers in the waters, &c. Pftlmc 104. j.
Each of thefe may be a taite and touch of our new-birth ; and
prove the greateft pare ofprofeflors to be ia an unregenerate
eftate.
2. They agree in the Subj\*cT: produced, the new creature
with new actions and new Privileges. As in Generation, ibin
Regeneration, thtre i<,
1. A new nature with new principles, zCor. ^. 17. Cjal.6.15.
In Generation there is (lill the fame find matter , but under feve-
ral andfucceilive formes ; and when ever a new forme is intro-
duced, the Subject is called new: fo in Regeneration , Old ih-ngs
paffe away , behUd a'i things b come new, ib.
2. There are new actions or operations , 2 (V. 4. 16, &
Ephcf. 4. 22,24. There's a new eye, a Circumcifed eare, a
fpiritual rade, appetite, language, morion, &c.
2. Andladly. There are new privileges. According to the
degrees of Generation thed-g.ees orPriviledge vary; a plane
hatn higher Priviiedges than an Element, a Beaft than a plant,
and a man than a bead : But how tranfeencfent are the preroga-
tives of the new man? fleb. 12. 22. ---24. See mo re of this Head
in the Explication of Adoption
Next follow the termes of difference o; diirimilicude, which Ti s f:
may be applyed to each ot the Heads of Agreement , the fe- diffoenceT*
cond Birth far excelling the firfl- Birth, even in thofe Termes
wherein both agree. But I pade that for brevities fake, and
Hull content my klf to note the difference of both Births in four
Properties. And,
1. Regeneration is rare: As few men are generated in com-
panion of all other creatures, fo few perfoms are new borne,
in comparifon of thofe who are borne : No more are Regene-
rato:l , than Ilia 11 be faved , and thofe are but few in comparifon,
Afiit.-j.iq. compare L/% 13.23.
U\i 2. It- j
44^ ^e Believers Dignity and Duty . Seim zo,
2.1cs far more fecret than the natural birthjcompare Eccl. ix.%,
John 3. 4, 9. 7°T/?' 3*8. ^ ^^Z* ?> ?' Whatever Solomon might under/tend
of Generation jboth he and every man elfe is very pu blinde in de-
cerning the nature of Regeneration . nor could he wifeft or tht
holieft ( excepting Chritt ) ever fathom either the mydery of ini-
quity, or this myftery of godlineffe.
2. Regeneration is confant and progreflfive ; once born, and
ever born; once born, and always bearing. Its like th^ Gene-
ration of the Son of God, who was begotten from eternity, and
is ftill a begetting, Pfal. 2. 7. Hebr. 1 2, 8. In natural Genera-
tion,' fooner or later, death marrs the birth -, but its other-
wife in Regeneration, he that is born again (nail never dye ;
the foul and body may part; butChrift, grace and the foul (hall
never part.
4. Regeneration is fpirkual ; the very foul it felf is carnal, if
compared to the Spirit of Grace communicated in Regenerati-
on, Zcch. 12. 10. John 2.6. The grace of Regenerate ;i,though
but a quality, far exceeds the moft refined fubftance, humane or
angelical, as is evident in the Apoftate Angels, who by their loffe
of holin:tfe became Fiends and Divels; yea, worfe than
nothing.
T lis for the Explication of the termes in general, and in parti-
Proof of the cuiar# J proceed to the proof and demembration of the doSrine;
Doftrmc. jn ^e management whereof I fhall need to go no further than my
Text.
1. Adoption And Firft, It will appear from the Text, that the Sonfhip by
andflegenera- Adoption and Regeneration are diftincl: filiations, though never
iKnaSontos; feParated as to the fubjeft ; for whoever is a Childe by Adoption,
' is alio a Childe by Regeneration, and contnu That they aredi-
• ftinft filiations is evident ^
1. Becaufe they are noted a'sdiftiflft ; ver. ii.&it.
2. Their foundations are diftincV, the one is of <:,ift, and by
actual faith ♦, the other is of birth. There's a vvi ;e difference be-
tween yivi&u, applied to Adoption, and ^;/;.^o5w, which exprCffes
Regeneration; compare Mutth.z.x. Job. 1.2. 14. & GaL^.
4. where both words are joyned together. An adopted perforji
is made a Son ; but he is not born a Son as to the Adopter. Its
evident then thefe two relations are diftinft.
Secondly,
Sertn 20. The Believers Dignity and Duty. 44.7
Secondly, I c appears alio from the Text, that every Believer is B ,.
achuVeof ood by both thefe filiations ^ Namely, by Adoption Goi1 children
and Regeneration. The former is evident , becaufe BdLvers by both,
are dignified with a fonfhip which follows as a privi ledge upon "O/j.
their faith, and that by deed of gift, which can be no orher thin
the Sonfhip of Adoption ; for the Sonfhip of Regeneration pre-
cedes actual believing. The fecond is as evident ; for they who
are born of God mutt needs be Sons by Regeneration , as he that
is bona of man, is a Son by Generation .• But Believers are ex-
preffr'y faid to be born o^ God, as is evident by comparing both
the Verfes of the Text, and therefore are Gods Sons by Regene-
ration a? well as by Adoptior-Jf you ask further^ hence it is that
Believers are Sons of God by tnis double filiation ; the Text
holds forth a foure-foid ground, partly explicite, and partly im-
plicite.
The firfi ground is^ free- grace ; Adoption is a gift thetefore not
deferved^ Regeneration cannot be deferved ; i. Becaufe all
merit i< mpoffible to the creature ; 2. Becaufe before *l077t
Regeneration the creature was in a ftate of Corruption;
and .vhat can a corrupted creature deferve but wrath and
curfe ?
The fecond ground is Chrifis merit,whence probably the befiow-
ing of the privilege of Adoption is fingularly attributed to Chrift,
becaufe he purchafed our Adoption as well as our Regeneration ,
£;/^.i.5.77m.5,*.
The third ground is Divine glory, which is the ve;id of all Gods
"Works , much more of fuch gracious Difpenfations as
are Regeneration and Adoption , Eplef. 1. 5, 6. Ifaiah
43.21. ^
The fourth ground is encouragement unto faith by the favours
and priv ledges vouchfafed unto Believers, 1 TimA.i6.knd thefe
are more implied than exprefled in the Text, yet flow naturally
enough out of it.
1. Of Information: About the fad condition of all unbelie* „l
versjby rule of contraries. Are all Believers Gods children^c? *e 3>
Then nc unbeliever is a childe of God either by Regeneration or
Adoption : Not by Regeneration, as having no life of grace ,
which initially infded is the new birth, And hence every unbe-
liever is ,
Firft,
44$ The Believers Dignity andDuty. Serm.20.
Firft, A dead man, as dead in Law, Jah. 3. 18. dead in fin,
Ephcf. 2.1. dead under wrath and curfe, Job. 3.16. Gal. 5.10.
compared with ge>f.?. 17. dead in expectation and fear,
Hcbr. 10. 27. Whoever hath not a part in the fecond
Birch , fliall be fure to have a pare m the fecond
Death.
Secondly, Unbelievers being not children of God, can expeft
nothing from God as a Father. Now the ftate of unregeneracy
excludes them from both filiations ; for unieffe God be a Father
by Regeneration, he will be no Father by Adoption. Nor can
u nregener ate perfons be children by Adoption becaufe they have
no faith. Hence they are Orphans, and fo helpJefle^ for God
will bejno Father to fuch fatherleffe Children. But are they alto- -
getherfatherlefle? No verily; therefore
Thirdly, They have woful parents ; namely, fin and difobedi-
ence, Epbef. 2. 2. wrath and curfe, Ephtf*2. 3. & 1 Pet. 2, 14,
andlaftly, Satan, Job. 8. 44. who is alio their God, 2 Cor. 4. 4.
as God is the Believers Father. Oh miferable wretches as defii-
tuteof an heavenly Father ; and more miferable as the woful
children of moft helliih and curfed Parents,who have nothing to
make over to them bin fin and cutfe,and 1 hat they will do with a
vengeance.
, . 2 2. Of Humiliation : And that not only for profane €jfa£$-$
who defpife their birthright; nor only for barely nominal and
foederal children, A^. 32. 5, 19. compared with lCor.j. 14.
but even for fuch as groundedly call God Father, yet carry not
themfelres as children to fuch a Father. They are children of the
greateft, vvifeft, and moft Ancient King, (allude to Ifa.ig.n.)
yet walk not up to their principles as Regenerate Sons, nor up to
their priviledges as Adopted Sons, as is evident by the following
particulars.
1. They think not of, rejoycenot, glory not in, nor walk
up to the dignity of Divine filiation ; bat are mean-fpirited, and
fink almott at evcry difficulty, I fa. 49. 14, 1 5. the natural Son of
God did not fo.
2, They are palpably worldly, as if they had no Father to
care for them , no hope nor portion but in this life ,
Jer&h 45. 5. Mattb. 6. 28, $'0. That worldlinefle which
reigns in Matural men, tyrannizeth too often in Regenerate
* men. 3. They
Serin. 2.0. The Bdievers Dignity and Dttty 44 0
?. They behave not thernfolves as B.ethen of Chri/t, and as
Children of one Father; compare H'^.i. u. with Ephe .4.
■W. 3. r« ferr. 6. 07' Mkiitk. 3. io. Howd'> Brctfrre 11 ra!J ou:
by this way/ how great is their difference, when the nate, {^dif-
ference is fo little ? what quarrelling about rhe hed_,e, when b y\\
agree about the inheritance : We all profeffe co 'relieve th- holy
Catholick Church , yet mind, not the Unity of (he
Church ; but rather cbe promoting of a party and fair. on in the
Church, to the fhame of Rel'gon, the fcan al of the
weak, ( who by reaibn of our differences are pusled which way
to choofe) and the opening of the mouth of the enemy. May we
not juiUy feare ( as one notes well J that the negieel of true
Religion, and true Catholick unity is making way for Atneifme, or Vfc ?;
for Popith Catholick unity? Exhort, \vA
$. Of Exhort atisn: And firft , unto grangers ; fecondly , r- UiK0 ^ia""
unto children. Sers*
Forthefirit, Art thou an Alien? Oh never reft till thou get
into aftateof Sonfhip ; and to this end,
1 . Be convinced of thy Orphanhood , and heMlili Filiation.
2. Make good thy effectual vocation, justification, and
reconciliationjthis is done outwardly by confciencrous attend mce
on the Ordinances ; inwardly by the fpiritual Baptifme and faith ,
Gd.^. ver. 2?. to ver. 29.
Secondly , If thoub: achilde of God, then *. U«to chit
*. Evidence thy So (hip ; this is done by evidencing thy voca- dreft'
tion, 1 ftt. 1. 10. and is neceffary. Firft, In order to Gods glo-
ry. Secondly, In order to thy duty and comfort. Thirdly, In
order to others converfion and edification ; neither of which will
proceed to purpofe, without fome comfortable evidence of thy
filiation.
2.CarrythyfeIfasachildofGod.Th;s will blow up the fire of
grace, light the candle of comfort, and beam forth in thy conver-
sation to the conviction , conversion and edification of others.
Totrrsend; Firft, Honour thy Father, Mai. i. <5. acknow- Dire&ions.'
ledge ancf teftifie his dignity and excellency. This do,
1. Negatively; takeheedof dishonouring God paflively,byo-
miflion : What childe can fee or hear his father wronged } ojjcon-
verfe needlefly with difhonourers of his father ? 2 Cor. 6.
M m m 2. Affirmatively $
acq Ibe Believers Dignity and Duty. Semi. 20.
2. Affirmatively; difh r.our not God actively by commifli-
on, as 'David^ fpiter$ and orhersdid. How many, not only
Bayards, but genuine Children are either afha tried of, or
fliatne to their heavenly Facher } efpecialiy in evil com-
pany.
Secondly, Obey thy Father, 1 Tet. 1. 14. this -flowes from
the former , and is pare of the honour Children owe to
their -parents, (Bihcf. 6. 1, 2. (ohr. 1*10.) and much more
we to our heavenly Father, Hcbr% 12. 9. whofe commands
are all of them fo holy, equitable, profitable ; compare 2 Kwgs
5.H.
Thirdly, Imitate thy Father, Epber. <j. 1 , 2. This flows from
both the former ; and by ic we do both honour and obey God.
Children are ape to follow their Parents in Naturals, in Civilf ,in
Morals; and if webe Gods ch ldren, wee muft walk noc only
with him, but alfo like him, 1/0/?. 4. 17. & 2.6. Efpecialiy
imitate God in endeavouring to bring many ro ^lory, Hebr.2. 1 o.
Our imitation of God is a great part of our following the Lord ,
Evhef. ?. I , 2.
Fourthly, Submit to his chaftifements, Bebr, 12.7. As
affliftions,pioufly born, are evidences of ourSonfhip, fo the ho-
ly , humble , and fruitful bearing of them , is our duty as
Children.
Fifthly, Depend univerfally upon Divine provifion and pro-
tection ; calling all thy fears, cares and burdens upon - hy Father,
Mxtth.6. 25. C7- 1 Tet.f.y. Pfal. 55.22. Faith is both the mo-
ther and nurle of Adoption. Be not worie rhan thy own Chi'd,
who can live with ut carking upon thy fatherly love and pro-
vidence.
Sixthly, Abound in filial affeftions 5 ns love, del ;ght, and fear
to orfend thy Father. Thy fin i exceedingly aggravated by the
d gn ty of the party offene'ed, anjj offe< ding, ( as well as by Gods
fineularlove 'oth-e- ) Lev. 4. 3, 1 3,22, 27. & 21.9. Codmay
wel f:y ro -rue, £t tu pit \
Seventhly, Wai: and long for the perfefting of thy Adoption,
*K?m. \L 2 jj Hire below, children cannot without impiety de-
Lrcand long for the fiil inheritance.
I'tl'm
Scrm 20. The Believers Dignity and Dnty% ^51
Fliitts ante d:?m pair:>s xnquirit in annus.
But its otherwife v\ kh heavenly he: res, who could luve no in-
heritance uileife their Father lived, who inherit the whole toge-
ther with their Father ; yea, their Father is their main inheritance,
all other Comforts being hue acceilory.
4. Of Con lUtiw , to Gods children •, for the effectual Ure a.
application of which comfort, two things are very conu-
derable.
Firft, The grounds of Confolation. •
Secondly, Thetryals and difcoveries cf our filiation wherdcy
we may be afiured of our ivght to, a d intereft in thefe comforts.
The general ground of Conlolation.is our filial privilediies ; which . 'I5*1 Pr.l?*-
• , , L ° ledges arc
are more particularly. °
1. Fa herly arfectnns, which for tenderneile and vebemency,
are called mothers bo.vels, lja. 49. 15. As a Father God pities
his children, P a\ 107. 1 ?. and fpares them, Mai. ;.iy. Parents
bowels yearn mod towards their weakeit Children; and fuch a Fa-
ther is Chriil, Matth. \ 2. 20. We pity a Childe that is poylbped,
no: lo a Serpent to whom poyfon is natural. If thou favour not
thy felt in fin. Go i will favour and pity thee becaufe of thy very
infirmities, H,b .4.15.
2. Fath rly rovifion ; God will never fall u^der the fouleaf-
pe fionof bei \o worfethan an Infidel, which b- b amesibmuch
iii unnatural <..hri dans, 1 im. 5. & This prviled^e Relates
to the neceffitks of Gods Children, Its well cbferveri by a Mo-
dern •■• ;i: r, To hav no n cejjity at //> ts 'j ods ole rlvil doe;
To have wji r jfities immediately fptpp!i<dy is the l.app'neff of qIq-
rified Sairts ; To have necejfif.es mediately f*ffh d, js the
comfjr of Saints on earthy Jo have ?eceffi<cs without any fup-
ply, is be mifery of the damned. Now Divine pro* i on under-
takes for .ill thefe fupplies,mediitely he e, immediately rureafrer,
Fatherly nrovifions arefouret'old,aniwerable to the proportionable
wants of Children.
Firft, for maintenance ; and God provides noleffe than all good
things for his Children, P J. 34. 9, 10. & 1 Tim. 4.
tt. efpecially the beft things. Compare Matik.j.ii. & Lul^,
M m m 2 Secondly,
45 a T-he Believers Dignity and Duty. Ser m. 20 »
;Secoridly,A calling.Gods care extends to the particular calling of
every one of bis Children, much more to their general calling,
1 C*r. 7.20. Ront.i-7.
Xhud'ly , Marriage ; their civil marriages are made in heaven,
hrov, 19. 14. much more their fpiritual match withChriiT, Joh.
176,0.
Fourthly, an inheritance : Though their portion be not fee
below, yetGod gives them portion in things here below, which •
fvveetens and fan&iftes all their enjoyments , Gen. 33.5. <Buc the
belt portion here is nothing to their heavenly inheritance^ Pet.
•$. Fatherly proteftion , Dent. 32. 6, io,it, 12. which ise-
ver feaionable for time, futable for kinde, proportionable
for degree , <univerfai again!* every clanger, and conttant as
long as danger threatneth : immediate by God himfelf, lfa.
27. 3. Or mediate by Creatures , Ordinances, Providences,
Comforts , Crofles, Graces, Temptations, &c. 2 C$r.
12. 7.
4. Fatherly education, wirh all requifites thereunto ; for
which this Father alone can undertake ; as
Firft, Docibleneile ; God alone can make his children apt to
learn:
Secondly, Teaching, by precepts, dire&ion,examples,illumi-
naaon,manuduttion, exercife and inclination, making them wil-
ling to learn, Job 36.22.
Thirdly, Correction, and that
1. By chaftifements, bodily or fpiritual.
2. By eroding their will and worldly defigns.
5. By teaching them to croffe their own wills, PfaL 94. 12.
This correction is a great branch of the Covenant, PfaL 89.
30. — 34. AH thefe priviledges God affords them grfitw.
Children pay nothing for provifion,prote&ion, education, &c,
Marth.1j.26.
^Fatherly Communion. A Father is very familiar :
Firft, With his little Children.
Secondly , With his grown Children. To affure us here-
of, God is pleafed to take upon him a threefold Rela-
tion.
u of
Scrm, 20. The Believers Dignity and Duty 453
1. Of a Friend.
2. Of an Husband.
5. Of a Father; compare Join 14. 21, 22. & %jve!. -.
2C. This for tbe grounds of Confolation , which every one
is ready to catch at; but only children have a right unco:
This makes way for the lalt head, and a grand cau of corn
fcfeice- Namely, How ilia 11 I make it ou: that I am a
genuine Son, ar.d r.ot a Ballard or Stranger? In manay r, - his
difcovery I fhall mix together the tr;als of both filiations, by Re-
generation and Adoption.
And firft , Sons are like their Father ; they are nfually the 1. Tryals cf
Natural and Moral Pictures of their Parents. This in its our fonfliip.
meafure holds true of Cods Children , who referable their
Father.
1. In fight, £>>/! £ 8.
2. In love, 1 John 4. 7.
3. In life, £f kef. 4.1%. & 5.1.
Secondly ,Children honour their Parents, Mai. 1.6. and that ?• 0bcd«nce
-, J. n 7 is both a neea«
1 . By Reverence, 1 Pet. 1 . 1 7. tIvp and affir,
2. By Obedience, 1 Pet. 1. 14. mativc tryal,
3. By pliablenefle, Rom. $.14. Slaves are driven, but Chil- fohn 8. 47.
drenare led.
4. By coming oft into,and delighting in his prefence;Compare
fob 1.6.& P al.ii9.i$.
Thirdly, We may know our Sonihip by our fpirit; every Childe
of God hath
1. A Spirit of faith and dependance, 2 £0^.4.1 2.
2. A Spirit of prayer, %sm. 8. 15. The firft cry af-
ter the New Birth, is *y4bba , Father , ^AEis 9. it.
God hath no Childe but can ask his heavenly Father
blelfing.
3. A Spirit of Evidence, Rom. 8. 16. Efhcfi.i^\q.& 4. 30.
The Spirit al ./ayes witnefleth, though his witnede be not alwayes
heard.
' 4. A Spirit of liberty, 2 Cor. 3. 17. of liberty from the bon-
dage of fin, Satan, the world and fear, Joh.%.^. Hebr.2. if.
of liberty to Chriit and duty> Pfal.i 1 9. 3 2.
5. A Spirit of waiting, Rom. 8. 23.
N n n Sixthl
y>
4^4 The Believers Dignity and Duty. Serm. 20
Sixthly and laftly, A Spiric of love; not only to God and
his children, 1 John 5.2. but alfo to our very enemies,^/^,
5. 44,45.Hence Gods Children, (like their Father) are peace- ma-
kers, Afof. <j. 9.
To conclude; Art thou like God ? doft thou honour God as a
Father? haft thou the Spirit of God? then may ft thou comfor-
tably claime and enjoy all the forementioned priviledges , and
infinitely more than heart can conceive, or tongue expreffe. Art
thou covetous ? here is a treafurefor thee ; Art thou ambitious?
here is the higheft honour. | Art thou voluptuous f here is an Oce-
an of pleafure. Art thou in danger? here is an Ark and Haven
of fecurity ; all thefe in the hand of filiation, and that above any
created defire or comprehenfion > with infinite fecurity to all
eternity.
ejfcM\wwfrJiv&^
OF
Serm.at. jftg ^^ ""'" ^$
* OF
Saving Faith-
Acts \6. 31.
Believe on the Lord Jefus Chriji , <*# J thou
/halt be faved.
He words are thefatisfa&ory Anfwerof Tanl and
iS/to to their Keepers ferious demand, to whofe
ftrifteft care and cuftody they were committed by
the Afagtftrates of Philippl upon the complaint
of the covetous]Mafters of a gainful Servaw-maid
poffeffed with a fpirit of ^Divination , upon whom the sApoftle
wrought an undefired and difpleafing cure,after eminent Teftimo-
ny born by her to them and their T)ottrine ; Godanfwererh their
couragious Tinging in Prifon by an earthquake fluking the founda-
tions of the bonre,znd the ftout heart of the J ay lor) the doors were
opened to, and fetters fell off from the prifoners, and therewith
the door of the keepers foul was opened, and his fetters of igno-
rance and corruptions in which he was holden captive by Satan
were boken. At firft ( poor man !) he was afflicted with fear
of his Prifoners efcaping, foasto make attempt againft his own
natural life; not knowing that 6^ intended good by all, and to
make his Prifoners his Releafers and Deliverers; But by and by
N n n 2 his
456 Of Saving Faith. Scrm.21.
his a mazement and trouble ftrikes the right way, and he is not
only willing to keep a nacural life, but is defirousof, and inqui-
sitive after an eternal life i Sirs, what muft J do to be faved ? A**
the) fad, Belkve^Tc.
My allotted work at rffefime is from this clear and full Text
tofpeakqf Saving Faith ; in the entry whereof let me once for
allpremife^
Firft, I purpofe'y wave Controverfies, as wanting both time
and fitn:fstobe an Umpire, and give a final decifion.
Secondly, I iliall endeavor to confine my »difconrfe to my
Sub jetty without trefpailing upon others ground, by repeating what
belongs to preceding, or preventing what belongs to following
Subjects.
Thirdly, I am not folrcitous about, nor is it poflible to pleafe
all in method and terms belonging to it (thofe TiyjohoyhpaTtL : )
Method and words I always account are fervants to matter.
Fourthly, In this great part of the Body of C hriftian Religi-
on , I can only fhew the See let en, without reading an Explanatory
Letture ; or give the bones and Jinewt withouc cloathing them with
a due proportion of fls(h , for that would take up too much
room.
a Joh 6.19. To engage attention, confider, This is that great a Wcrl^ of
b 1tim.3-.xf Gody 1 main part of the b UMyften of G*dlimfst'% c Principle
c Heb.^i. and foxnutw,; at rhis when excdling> d Chrift wondered ; by
d Mac. 8. 10. tnjg e Cloy is every way givtxta Cj0d\ to this * all thing: arc pof-
€f MarkV °xi. ^€ ( ll ^lU' m% w^^ G'ji *n ^b ocnerv^^e s incocnmuricable Om-
Heb.n.33.. ' ni;otency) and accordingly the h tffetts ol the Divine Povvet
g Mar. 19.26. are attributed un:o Faith', 1 Precious and ^Jtotidbing Faith ,
figurations of the MeJJiab did lead the Patriarchs u;:to> and by
Hcb. 11.2. which they obtained a good ttpan : This is rhe end ef the Ltw
( fubordinate unto Chriff, Rom 10.4.) and the fum of the Go-
ipel , commonly named arid pretended to , but little known,
B»k>i8;& and rightly underitood , Lfc enjoyed and exercifed in the
wciia:' .
Serm. 2 1 . Of Saving Faith. 4<7
The Nature
CTteNa
\SubjeCt,
\JC*ufcs%
I jfhall reduce all,
cochefe Six Heads, ~]£ff*tts,
■roptrtitc y
and Oppi'nes of JWf/>.
To open the Nature of it, I fhall remove the ambiguity of I# jqaXur.
phrafe, and (rate what I inall profecute by giving the Dtftinfyi-
9ns and Description oi it.
P/^j <y«<c creditor ; Fa/Y/> which we believe is the Dottrixe rf Distintlions
the Gojpel, or any word of God ; yea, the ejfential Wordoi God, Galu u$%
thepromifed Seed, the Object of F.ith, is by that word under-
ftood by learned perfons. i.Fides qnacredimr^F aiti by which we
bdieve; and this (to begin at the remote!} and meanertj is ei-
ther Firft, iVitheHt kno&Ldge , the ignorant implicite Faith and
profeflion of many owning Chrift as the founder of their Order
and way ; but this is not right , which only di(i:nguilneth Chrifti-
ans from others.
Secondly, &'i:h [ome knowledge without ajfent (which fca*rce de-
ferves the name of Faith ) and this is a Profeflion of the Faithy
either cvftcmary, following education and example; otcompal-
Jh&i through fear ; or. gainful, for outward advantages, as theirs
that followed Chrift for the loaves, and Simon CMagus's.
Thirdly, h v'u h knx? ledge and ajfext, of which J ome Faith re-
fpedeth the Trn.hof Cjod (for Doctrine fake I may thus diflin-
guifh) which is called Hijiorical ; thus the Devils believe #1^ Jam. 2.15*
tremble ^ wicked men believe and fometimes tremble, and fome-
times rejoyce as if they had enough ; the only cirrerence is the
want of applicability to the Devils ; in neither is affection to the
'%sjvealer or things revealed : This is not right though it be-
iieve never forighTy concerning Chrift s Per/on, Na:uresy Offi-
ces, Oc
Some Faith refpe.fteth the Tmth andp^wer of 6W,aud hath for
its ground ordinarily fome fyecial Word, and this is called Faith ^f Mar. 10 &
Miracles ; and this is either uFtivi\ x^M.anh,\ 7.20. (which is pecu-
liarly the F.uth of Miracles, and that to which the fpecial Word
refers) or pajfive7 Aft^^.y* and 3,16. and which the woman
with,
45$ Of Saving Faith. Serm.if.
with the bloody iffye had. The Tromlfs that were the. ground
of this-Ftt/r/j, were peculiarly fuitable to thofe times, and now
not improveable, or not ordinarily ; and the Faith it felf though
grounded on a fpec'al word, yet is but \common gift*{ in it felf )
as oppofed to faving \ as appeareth in Judas, and thofe that an
Mar.7. 2r. jaft would cry Lord, Lord ; and in the nine Lep.rs : Though fome-
times indeed it had the aflings of the beft, even Saving Faith
twilled with it, Mat.S.io. 1^.28.
Some Faith refpeð the Truth, Tower, VcAGoodnefiof God,
and this grounded upon General Promt fes, and words of encou-
ragement of an unlimited truth and concernment to time and
Mit.^.from perfons : Now this refpeð either the Cj eneral love o£ God to
verf.2?. his Creatures, and Man as a peculiar one, affording fupport, pre-
fervation, provifion neceflary ; or the peculiar love of God to
man through the undertakings of Chrift, making man to look for
better things than the effects of common providence, even God
himfelf for his portion, and full happinefs in him. Now that bold
affian e is not true Faith, whereby men carry it at that rate of con-
fidence as if C'hrift died to fave all from hell , that are not
willing to go thither ^ for in fome it is without J aver and af-
fections fuitable ( which I may call altogether fained Faith )
as in the generality of FormaliFts now , who prefume all is
well i God loveth them, and Ctrl ft. died for them. In others
it is joyned with a favor y guft and relifh of the Word and Pro-
mife ; which in regard of its continuanc?, and thereby ufefulnefi to
r s end Salvation ( though I make not that the only difference )
aLuk 8» 3. ls Ca*kcl either temporary, ipriiiging from fleighty and perifhing
b Mat. 1^.8* cutesy as that of the sftony ground, and the b Virgins : Or elfe
c 1 Tim: 1. <>. lafting, durable, altogether *m?andc unfeigned, ]t*ftifying and
d Ephef;4.?. faving Faith. This indeed is but d one,as well as the Object ; and
e z Pet: 1.; 1. therefore thofe Peter wrote to, had c obtained like precious Faith ;
V Ma^k 9/ 24 yec differetn ln degrees and * meafure ; in fome it is S fmall and
b lfa:42. 3. h weak,as a bruifed reed ; through dimnefi and feantinefs of know-
ledge . (as a building laid upon a weak or narrow foundation can-
not be firong^ wealir.els of ajfent ; flrength of temptations; natural
Rom:4.i 9,2a. timoroufn-fs, fufpicioiifnefs a d lownefs of fpirit : In others it is
A&: 6, frro-ng, and they are full of Faith, as Steven, having clear and
large knowledge, &c. B >rh weaker and ftronger may be contider-
ed either as Habit ual'mihz root and principle, ozAttual aszx-
crcifed toward Chrift and the promifes. For
Serm.zi. Of Saving Faith, 459
For the Definition or Defer ifticn of Faith, I lhall not heap up
words in mentioning many, but take up with that full and excel-
lent one of the late Judicious Affcmby , in their larger Cite*
chifm fthatChrittians may with more readinefs and fafety enter-
tainit.) f '
Faith is a Saving Grace, wrought in tie heart if a [inner by JJeJcriPti0/i'
the Spirit and Wcrd ofGod,whereby he being convinced of his fin and
mi fiery, and of the dif ability in him f elf and allothtr creatures to
recover him out of that loft condition, not only affen'.eth to the truth
of the promife of the G off el, butreceiveth and r^fteth upon Chrij'l
andhu righteoufnefs therein held forth for pardon of fin, and for
the a ceptingand accounting-of his per f on righteous in the fight of
God for falvation.
It hath here for its Genus (or general and common nature)
a Grace, it being compared with Love, Hcpe, &c. they herein
agree. The word Grace diftinguifheth it from other Habits even
good and vertuous that are acquired ; this is a Grace or gracious dif-
pofition or habit infufed. A Saving Grace to difUnguirh it from,
andfet it above common Grace% and make it one of thofe better ,
things that accompany falvdtion. " '9'
The Subject is twofold, Sub /eel urn Red funs, & Occvpans; 2. Subjeft.
The firft the Subject receiving it, or in which it is, moft ordinarily Subjetlum
called the Subject, and this is The heart of man, a finner elected, recipi ns.
and called.
I. It is <JMan that believeth, not Angels ; for of their Faith
we have no ground to fpeak. It is Man ; not (]od, and the Spirit
in us j but man through them. Yea, .Man Angularly, not of a-
nother, but of him that hopeth for life ; the Just fhall live by
HIS Faith, not by anothers.
a. It is the Hiartofman* with the heart man believeth', the ^oni:i°'io.
Heart includeth Will and Affections ; it is not the Vnder standing
onely, nor fo much, though that necetfirily makes way ; Coming
to Chrifi is x.ff on: aneous motion oi Will and AftecVion's renewed,
and this is beleiviiig : there is a font to things revealed as tru: • and
acceptance of things offered as good , receiving, embracing with J0^ II2"
Hiitable affections to the Revealer and things revealed.
3. The heart of a m;n a finner ; for n an upright is not capable
of this Faith, which is'mGod through a Mediator : Believing
the.
4^o Of Saving Faith. Serm.3 i;
the word of another concerning resioral and reparation. Tpeaketh
/a/fand. decay ; acceptance of iirns\f\verty. Indeed A lam might
and muft thus far exercite Faith in beleiving and tnfti ig G^ i ( ic
belongeth to the run) commandment) that he continuing upright,
there would be a continuation of Gods love and his happinefs ;
but Faith apprehending the promife of God of acceptation
through the righteoufn efs of another^ neceffarily ipeaketh man a
Rom. 4.?. fr/:n:r, as J iff if cation which is by Fait his 6f the un go dly '.
Rom. 11. 7. 4. The #£*r; 0/ w<m a firmer elstted ; the elcVuon obtained it,
Tit 1 i« *^ r.fi wcreh.rdned, and therefore is ie called the Fa/V/j 0; Gods
ileVc. Remark ibie is thuexpretTton , As many as were or d lined
Adi. 13. 48. ^^ //^ belched ; and our Lord faith, all hat the Father giv?th
J oh. 5.37* ^«w come unto him ; and the Jews not believing was becaufe they
were not his (hep, and therefore heard not his voyce.
5. The heart of man a finner defied and called , is the Subject
Ron. I0-I7* of Faith. Faith is bj heating; it is the fouls anfver to, and
compliance w'th Go Is call; God vailing his omnipotency under,
and putting it forth with words of command. Uncalled and un-
believers are the fame ; and therefore calling is one of the links
Rom.8. a8;3o. 0f the golden chain of Salvation, and goeth before Juftlfcavm
by Faith ; in which Call, the Terminus a quo is S#an, fin, mi-
fery, death, we are called from-, and the Terminus ad quern we
are called to, Chrlfl, God, Hellnef, and Life.
Subjettam The Sub/ell about which Faith is employed, or Object ; that
Qccupans. which and in which we believe, is not God Immediately though ftU
Material?, ma dy, Heb.6. 1 . but Chrifi Immediately, and the Promt fes which
fcCor.i*jb'o« are in him yea and amen, and G 'od through Chri ft, I Pet. 1.21. he
that believeth not in the Son,believeth not in the Father ; and he
that hath not the Son hath not the Father; P^pentancexs pe*
lZ0,1 * culiarly referred to God, and Faith to the Lord Jefus Chrift.
b • ■ Fa{th alio and the Promifes, or God through Chrirt promjfing,
are Correlates; and of a-11 "Promifes thofe that concern righte-
oufnsftand life through the blood of a Mediator, are the putillar
/& 10.4?. °b el\. Believing the mtnefi of remlffLo't, and the recrod of
ijoh.5.10,11 giving eternal li eh mentioned: it is called beleevlngtheGofyel,
kvAyy'ww, glad tidings in the Gofpel, promifes of remillion and
Mark r. \6. falvatioii. It is true that Faith doth believe and apply every word
of God : Some things reduBlvdy and fecondarily are the objec"l
of Faith in a fequacious Spirit > ^credulous to whatever is con-
tained
Serm.2i. Of swing Faith. 46*
rained in Scripture, as that Abimelech had a mtey&c. Some things G:n; 10>
are more direclly the Word of God exprefled and afcrted in the H -
ftorj of the Bible, yet being believed have not an i in mediate-
connexion with Jufiification and Salvation thereby : But the
grand tefitlmany of and through Chrift, Faith as faving princi-
pally refpectah , and as afienting in the mind looks upon the
Promise, as accepting in the mill and Affections refpeð
thrift. v , .
The ground on which we believe, called the formal Objttt t0r^^*
of Faith, ftiall be referred to the Externally moving CaufeX.6\sz~
lieve; of which afterwards.
OfalifW CAufeslOaAU fpeak in order, andfirftof the£jfli- 3- Caufei.
cient , which is either Principal or left "Principal, The Prin- Ffficienr.
ap^/C^maybeconfidered, as that from which the beginning, Principal ,
ailing , continuance, growth^ and perfection of Faith do proceed ;
and this is the Bleffed Trinity y or God the Father through the Son
by the Spirit.
1. The beginning, root, and habit of Faith is from God', if
of every (a ) good worl^, and (b) gift, then this ; and therefore * iv^"*
it is called the (c) gift of God ; and to you it is (d) given to be- c feV»hef:L.g;
lieve ; (e) Jefa alfo is called the Author ^ this is wrought by the dPhil: I# 2^
Spirit, it is called one of the (f ) fruits thereof, and he called ^ebu 2. 2.
the (g) Spirit of Faith, for indeed the word and letter is dead, f £• ?* aii
the Spirit cjuickncth ; and this powerfully and certainly, yet facet ly,
making willing to beleive in the day of his power ; for it is not Pk^no^.
thzfVerd of truth only, but the p;>w.ro\God that made theA-^ °r: ** 7-
poilles warfare fo victorious in fubduing fouls to the obedience of
the Faith ^ It is fo great a thing to bring blind, proud, felf-de-
ftroying man to ownGods way of Salvation by the yighteoufnep'oi
another, to accept all from another, and him a crucified Saviour,
that it is a great part of the great n.y fiery of godHnef, that Chrijl l Tuxl:?'i*-
fhould be believed on in the world; fo that it needs an exceeding
great nefs of Divine Power, the wording of a mighty power in them Ephef; 1.191
that beleive, even fuch as raided Chrifi from the dead. *i%vs,
efl facultas ipfa : yjAnt, ipfius fefe cxermtis virtus ; bt\$yu&^ ipfi-
fius effeftus five Ivipynp*. Bez>: in lor. though other fence is put
upon that place, yet by many judicious Expofitors is this fence fol-
io wed, which we find in the Gr.Schol.E) $ y4 witynnp i» »7JV, **,
Ooo *;
46 2 Of Saving Faith Serm. 2 1 .
& hm^djoxtfuv. (MryisM $ 0£« Jtiudy.ices <hiy{4& , &c. None Can
Job. tf.44. f0^ to the Son except the Faker draw them-, in which the e/*"*-
thcr &r\d fwerfnl manticr ©i operation in caufmg F*/fife are con-
tained. - And.all this in cffe[iualcallingznd'rcgcn,r..tiony (before
which is no part and degree, no *# anddemonftration of jpiri-
Ephct.i.x. ttial life, for we are dead:) which is not of him that willethy
Aft"i'X2i7*" mt °f flefi m^ b%9i\va<iithcwit of man, but of God, and this
is fpoken of the Believer, to whom God of cm the door of
Faith.
2. The uBingSy and operations 6E-F*ith are from God; as
Juh. 1 £. ?. min h'im we l\ve\ fo we move, t and wl thorn him can do nothing ; he
WOfketh to will and to do (to ffellc lonmty <s.^ie ac voluntatcm
bonam ) he worketh habit and principle ,' and by fupervening
Grace exciteth to, and aiTifteth va atling it*
3 . The continuance and perfeverance of Faith are from above:
luk.i2«32' Chrift caufeth out Faith not to 'fail, and we are kept by Gods
I Per. 1. j. mighty power through Faith unto Salvation^ and Faith is by the
a iTheff. 7.135 fame preferved : The (a) faithful God , that effectually calls ^
M- will fafely('^p, in (b) Jefus O ri& (c) *nd confirm to the end;
bc Ju^ 8j 8. for this is the (d) defire of the Sw* unto the Father r and (0 will of
d Job.t7.11/ l^e -^^ concerning the Son.
12,24. ' 4. The growth and increafe of Faith are from God y who
e Joh. 6.39. giveth all increafe ; and therefore it was well prayed for unto the
Mar 9. 24. Lord ft? help unbeliefs and to increafe Faith.
feftk. im- 5# The perfctiMtf Faiih is from God andChrift ; JV> *
Hcb. 12.2. as the*#fW, fo the finijher of our Favh; tnd this <?/>/w by
bringing it to its a'aW, and higher degree it can reach, orisne-
ceffary for the Saints it fhouli reach to in the world, fulfilling all
the good pie a f tire of his gooJncfs /and the worl^o' Faith with
Bhfl.tf.fc power y and becaufe he hath be^m^ pirfeffi j it, Zfonhicuf. Or
1 Per. 1. 9. by perfecting it in vifionf 01 it's God that gives the end of our Faith,
Salvation.
Lefs Prwcl" ? ne £*f* Trivet pa I Efficient Cattfes are either Jm^ulfive or In-
pal. Brttmental.
impulfive. The Impulfve or ^Moving Canft , is either External or /#-
tf rna '.
The Inwardly moving Caufe , T-oegumena , is 1. 0# C/Wj:
f ^rf , his ^-^ ^r<eff. *»»*[ A?z/£, feif-movin<* goodnefs ; in which
I Rom 1 w fcnce ll is c*1^ Lhe *fff* 9f ^U^d the b riir&M **m/» jV, even
thofe
Seimar. Of Saving Faith. 465
thofe that are ordained to life believe. Not improvement of Rca- A&. i^.4g.
{on, not ufe of means appointed for the attainment of Faith, that
merit this gift, bat God worketh all of his own rood pleafure, Pail.* i$.
d&VW*, which appears in that not many noble, and wife, but poor
receive the Gofpel.
2. C n the finners pari, who dorh believe, and being quickned,
moveth ; acted, acton, and that freely, thtpmrixgCaitfe is fence
of mifery, and undonnefs without Chrift, and intereft in the pro-
miie through Faith, there being w other name , and he that£«?- £&' ^l1-
lievethnot being condemned : So that here is the neceflary cpndt- ' ^
tion, and cast fa fine qaanon^ of Faith, fenfe of mifery and ina-
bility in felt, and all creatures to recover a man out of his loft e-
ftate, whence arifeth renouncing and throwing away all our own
rightewfneffes , thofe filthy rags, not having or not depending "*■ **• *•
upon our own nghteouinefs, or any thing fhorc of Chrift. Phil. 3.9.
The outwardly gloving Caufe, ProcatarlYica. i. On Gods
pm to give Faith, is Chrift and his merit-, for every good gift is
through Chrift : Omne donum gratia, Dei inChrifto efi. Ambr. in
Efhef.i. As fi cm the father of lights , fo through the the Sun of
righteoufnefs ; cone come to the Father , nothing cometh from .
the Father but by him , whom by this means the Father will
make to be honored as himfelf. As falvation was purchased by Joh j. zj,
Chrift upon terms of believing, fo Faith alfo whereby we lay hold
upon Chrift for Salvation : and therefore that Spirit which is cal-
led thz Spirit of Faith is by Chrift promifed, upon his purchafe
making and afcending to be fent to convince the world of that great Joh.i 6.9,
fin of unbelief.
2. The externally moving Caxfe to believe on the finners
part ( which may be called the Formal Object ) ii two-
fold.
1. As to Godznd his#W, Gods Veracity, and infallible truth, Hefe. 4.13.
he can neither be deceived,nor deceive ; God which cannot lye hath & 6- \ 8«
promifed,is joyned to Hope,and therefore Faith. He that believe th T:tus '• *•
receiveth the Word of God as the word $fGod, and feteth to his feal I Thefl" 2"1*'
that Cjod is true > accounting him faithful that hath promifed ; the Heb'Vcw?.
ground of Faith being Godsfaithfalnefs^nd the object the Promt fe.
God's having fpoken, ^^ s?h , was enough to Abraham, inaR°m'4«x7*t&
difficult cafe. Here is the %^folutlo fidei into its ftable founda-
dation , Gods unquestionable Truth , who is Prima veritus ,
O o o 2 &
4^4 Of Saving Faith. Serm. z i .
i joh: j.io: & ciuw^Sh*, To that the believer hath the witnefi in himfel\znd
his evidence is better j and aflent ftrongec , as to his ws»\ than
any ones, as to things apprehended by fence, to. «/^7* > or by
.reafon, ** po«7£: Therefore fometimes divine teftimony is added
to ra. ional difcovery f as in this point, that there is another life
QfTc. ) becaufe of the certainty and d:ft;n£lnefsof knowledge by
revelation, above all other ways.
2. As toChrlft offer>d in and by the Promife ( for more full
explanations fake, I fever the consideration of God prorrrfing,
and Chrift offered, which othervvife I would always unite) the
Heb:7. if, moving Caufe of Fa'th in the (inner, is his power, as an All-
/efficient Saviour i able to fave to the Hitermof, being anointed
with authority and abilities , commitficn and qualifications for
that work : and his love to jinners, having laid down his life for
Jofctf. $7. them, he will in no wife cafi them out that come to him by Faith.
Thefeare thefolid props of a true Chriftians Faith, which make
the former (believing God and the Word ) not to be a waverin^
opinion, andthe latter (believing in Chriftj not an adventurous
lnftrumentalhmr<L
Caufe. The Infrumental Caufe of Faith , is either the begetting or
preferving Caufe.
I. The Inftrument by which the Spirit of God produceth Faith
« Johij. 38. is the Word of God, in whatever way coming to us, to be * confi-
l ukT zu! 9'$l' dered and meditated on by us : The Word b read by us or to us ,
1 J° :3-IS- the Word expounded and enforced by the Public^ Ordinance,
preaching Ex Officio ; the private Ordinance, conference ex fra-
tema charitate. By believing the foul anfwereth to Gods call,
n '8t which fuppofeth ^ Wordy therefore his called the Word andDo-
a 0.10. 3 43 1 7 ^XVkZOc fa;th ; and Faith comet h by hearing, men cannot be-
lieve in him of whom they have not heard : Chrift muft be preach"
xTifa^.irfj ^ kziottbelitveions for by the Gojpd preached, God puts forth
his power in making men believe to falvation, "the efficacy whereof
ic ( it being accompanied with that fpiritual and powerful demon-
ic. '" ' l Oration, mentioned 1 Cor. 2.4.) the Apotfle to the Corinthians
explaineth and extol'cth, God havivgin due time manifrftetf his
Jir. 1.' Word through preaching. Now this Inflrumtnth All the word of
4(1*14.14. God, not excluding the Law from being the means as well as the
■feu!., tl TT' object of Faith 5 forthelawisaufefuI^Ww^rto prepare us
for Chrivl, driving us out of our fejves, and following us with
the
Ser m.2i. Of Saving Faitb. q$ft
the lathes of the Curfe, that we may run to the Grace of the Go-
fpel, and make mention of Chrifts nglr.teoufnefs only. So that Mai: 71. i£.
knowledge mull alvvay go before Faith; we mud- know whcm,
whsc, a id wherefore werfaliive, and give a r**/w* 0/ our faith and t,Tim:i/i*.
hope: iheejes of the mind enlightnmg) goes before the working Ephef: 1.18,1 9
ciGcds power in w*r believing ' lb P/i«// tending was to turn from
darknefs to lights before Faith in Chrifi is mentioned : every one Aet:i6-lS
that ft'eth the Son and believe- h on him, &c. a feeing in Scripture Joh:^ 4°-
light makes w?y : In fo much that the knowledge of the Word
and Chrift, as the means to get Faith, is highly advanced and John 7-3.
called life eternal ; yea, put for believing to which it leads , by Na.'jj.i *•
his knowledge , Objective. Or the knowledge of him, [hall my
fervant jujrfie wavy.
Second I y,The Inftrumental Caufes of Faiths maintenance and en-
creafe are,
1. The Word of God) Caufa procreans & confervans : Ab tif-
dem nutrimnr ex qupbm conframui, ltis feed to beget, and?#/7^i Petri. 2.'
for growth in babes ^ yea, JJrong- meat for ftrong ones in
Chrift.
2. Sacrament S) as Seals of the rlghtcoufncfsof Faith, Tejera,
and pledges of Gods love fuperadded to his promife. They fignifie
and help to clear the under/landing, and fo confequently promote
Faith : ihzyfeal and confirm ( feals are for rhis end to confirm
the Faith of him to whom the Deed is delivered:) and ('tis nfually
faid by learned Divines) they actually exhibit for our growth by
feeding.
3. fyrajtT) as in that man, Lprd help mine unbeliefs and theM.uk- 9.24.
Difciples, Lord encrcafe our faith ; and St. Paul for the Theffdo- 2Thef: r. 10 1 1
nians. Quoties de Fidel conftantia ( & incremento ) agituy, ad
precis confugiend.nm eft. Caiv. in Jud. 20.V.
I might add another Ternary of means fo: the encreafe of faith,
inferior to the former.
1. ThzCrofsyAfflittionS) Temptations; Therefore the trial *f iVcxn.%
Faith is called fr clous, becaufekburnifhethand encreafeth/w-
cious Faith; the trial of Faithwotktth faience, patience expe-Jmv. r. 3
rience, and that is a good ground for more Hope and Faith ; they Rom: y. 4 ,
are con joy ned, 2 Theff. 1.^,4.
2. By frequent aftings and exercife, Faith is encreafed : though
Graces beginning is different, yet their improvement is in great
meafure after the way of other habics. 3. By
~ 466 Of Saving Faith. Serm.s i.
). By«feeing and considering the Example of others, the cloud
Heb ii- i)i *f f> if>^ifesy whoje Faith the Apoftolical command is that we
Hcb.13 7. few-* Thus many were of weak made ftrong, beholding the faith
of the Martyrs, and the eminent effe&s of it.
Material \ci tht Material Caufe of Faith} Cjcnus hahet rationemma-
rer'U; that which is its general and common nature, wherein ic
agrees with others is the matter of it; Now as Saving Grace in the
Defcription was the Genus wherein it agrees with other Graces ;
fo comparing true Saving Faith with other Faiths, that may to-
lerably pretend to the name, iAffent\% the common nature and
matter cf it, even the neareft and immediate Genus \ Faith ht-
ftorical,of miracles, temporary, all have Affent, but not all Af-
fent belongeth to true Faith. There mull: not only be knowledge
y>a<n$) but alfo Zh'ywsX) acknowledgement > as necefiary and effenti-
al to Faith, and that arifing from the full afurance of under -ft andingy
Tim 3.14. »*»#W* Gvi'iJivs : There muft be a Faith Doctrinal and Affertivey
as the foundation of Faith applicative and fiducial : if I afient
not to the promife of another as- true, I cannot rely upon the
perfon for the good mentioned. There is a double acknowledge-
ment ( I mean not verbal profeffion, ) I. That the things reveal-
ed in Scripture, and by us known are of God: 2. That they are
true ( which naturally ftoweth from the former) and (hall all be
R 1 M§ fulfilled: zAhraham was perfwaded before he trufted. Now to
this end that this full affent and acknowledgement of the mind,
which is a necefiary ingredient of true Faith, may be had, The
Vivin? ^Authority of the Scriptures, confirmed by miracles and
other characters, is to be fiudied, that we may build our Affent,
and thereby our Faith upon a ftable foundation.
v j The Formal Caufe, which doth ftralun the general nature of
Faith, and difiinguify; true Saving Faith from all other Faiths
( forma vel aliquid forma avalogum ponltnr differentia loco ) in
which may be Notitia & ts4ffenjusy is Fiducial receiving ofChrifi
offered by God in the Promifes of the Gofpel. In which are two
things formally conftitutive of Saving Faith.
1. Acceptation otChnft and the Promifes ; Faith is that hand
. which doth touch the top of the golden Scepter, or that clofeth
with and enterta;neth what God offereth , receiving Chritt ±
}oh, 1, 12, hence a weakFairhis true Faith and faving, as well as"firohg,be-
caufc it indeed receiveth the gift, though with a trembling hand.
This
Serm.a i. Of Saving Faith. $6j
This is the coming unto ; Chrift, and appropriating *whar. before lay JGh. *. 3 ^
in common; the applying what before was only applicable,
making the ibul to fey with T&pw^, believing, CAiy Lord and Joh.io. 19.
my God. Zancb. in Coloff.a.tf. •$/£#£ accepi(rlsy& qxomcdi a:a~
fttvr} Fide. So the good things purchaied^r 'drifts and fol-
lowing upon our receiving of Cbrifl, ate faid to be received as
the atonement, abundance of grace , the gift ef righteoufue) 's^ Ro.f. 11.17.
eAe^d(c/J^, & hdLpgctvovTiSy fidei videl. mann oblata A^j^ivot , and ex-
frefly remijji on of fin, is faid to be ?? cm W £y Faith. Aft.i6.18.
v. 2. Innitencv, recumbency of foul upon a C/r//? received ,
entrufting him entirely with, and committing to him the care of aTinMii*
Soul and falvation, flaying the foul upon him, leaning upon the ifa.50.io.
beloved, rouling the foul upon him, refiing with whole weight Gant* 8^*
upon him, as faithful, able, loving: and this is truly fiaucia ; this
is truly Credere in Chriftrm, To believe in or upon Chrifi ; more
than Credere Chriftum, & Chrlslo, 10 believe a Chr'ifl (that he is j
<2#d to believe Chrift (or his word.) It is a phrafe in Piophane wri-
ters unufual,as the thing it kl^falvation byFaith was unknown.To
this belong thofe expreiTions of the ^f J being toward God, and p^ 0*-*°tJ?
looking to him : even as the Serpent was lifted up, to be looked up- ifa.4j . 2^ '
on with expectation of healing vertue ; fo Chrift to be looked Joh. 3.1 4,17.
unto by the Soul, with a longing expectation and confident de-
pendance.
v^ The End of Faith is the glory of God in mans falvation, the one Final Caufe,
' as fupream and ultimate, the other as fubordinate: that God might
fave his Creature to whom he wifhed well in a way of demonstration
and exaltatUn of his glorious juftice and mercy, therefore was
Saving Faith and Salvation by Faith ordained. Jvftlcc, that he
might be jufl, that is demonftrated and declared to be juft (asR^o-^
Pfalrfi.6.) both in not pardoning without fatisfaclion, and there-
fore punifhing fin upon the Surety ; and then in pardoning the"
finner through frith, uniting to, and intererting in the Surety,
therefore faith the Apoftle, €$d is faithful and jufl to forgive.
Me.cy, in that he accepteththe fatisfa&ion of another, and im-
puted] his righteoufnefs to the finner,by Faith receiving it : and that
he found out and provided alone this way of falvation by Faith : Ic
was of Faith , that it might be of Grace ', for ly Grace are we fayed J^0"1, 4-1 &•
through faith : and thereby works, as meriting,ard fo mansconfT- ^^ '2'8,
dence in. and boaftwg of himfelf are excluded, and Gods glory en- Rom.a^
tirdjj
468 Of Saving Faith. Sennit
Rom: 10-3. tirely fecured and advanced by mens fubmh ing to the righteouf"
Hab;i.4. vefs of God by Faith ; Faith and Pride being utterly inconfiften*.
Indeed trufting God upon his bare word, not having merit nor hu-
oir.: 4.1c mane probability, givetb great glory to God. That Alans S aha-
Hcb: io. 39. t;on -ls an enc| o£ paitj^ aj| t^e flevf -fefiament witneffeth,even thac
1 Pet: 1.9, vve yerieve t0 tjjg (avltig 0f our f0Mls, and receive the end of our
Faith % in the falvation of our Souls.
a. Effects. The Effects (more proper or lefs proper) and Confequents of
true Faith.
CoI:3-4. ' 1. Union with Chrifi, who is our life, and fo we live by Faith ;
What can more neceflarily and immediately follow upon the of-
fer on Gods part in the Gofpel of Chrifi- to be ours, and our recei-
ving him by Faith, thzn union to his perfon, though no pergonal w
2 Cor: 13. j. nio-n. Hence having Chrifi in us, znd our being in the Faith, are
Ephef:3.l7. mac[e the fame^ becaufe Chrifi dwelleth in our hearts by Faith.
Whatever the Spirit on Chrirts part doth before by way of uniting
us to Chrift, apprehending us for Chrifi Jcfus fasfome under-
hand, Phil.1.1 2.) Faith is the hand on our part that receives, and
the band that faftneth Chrift to us : This 1 take to be the fruit of
thefirft confummate Vital aft of the quickned foul ; and then is the
maria^e knot tied.
2. Hence follow Remiffion of fins, and juftif cation of the perfon
through C hr 7 fi and his right coufnefs apprehended arid appropriated.
Acl.-10.43. This Peter tefHfies to be the witnefs of the Prophets , even that
through his nam*, whofoever believeth in him,fkall receive remiffion
of fns : The pardoned alone live, for the guilty are dead in Law,
which the people fenfibly bewailed in faying, if our iniquities be
Eze!<: 33.10. r4f0ntisf and we pine away in them, how jh all we then live? Joyn
this with our living by Faith, and you fee Faiths neceffity and effi-
cacy towards pardon. It was St. Pauls ardent defire, that he
having won Chrifi (got him, been united to him) might be found
in him, having the righteoufnefs which is of G >d through faith in
Christ;. Nothing more frequent than the afiertions and demon-
ftrations of fufiificationby Faith] in S.Pauls Epifiles,efpecially to
the Romans and (jalatiaris : The manner of Faiths efficacy where-
in , is by a judicious perfon of our own well expreffed, for the
cutting off thofe two eager controversies about the Infiry.mentality
and cmditionality of Faith. It is (faith he) the general opinion
of
Serm.st. Of gavhg Faith. 469
of che Orthodox, wherein all agree, That Faith is dmeans cp+
fritted by God, in the vfi whtrccf the chi cr n f m. ;; are made p r-
takerscf Justification,
?. .Adaption ; That our receiving into the ntim ber , atid having -k
a light to the Priviledge* oT the Sons of God ft he Spirit of A-
doptionjboldr.efsat the Throne of Grace, prefent fupply, future
ii heritance ) is the fruit and product of Faith , appears f o:n
Scripture and c .nfequencc. To as many, as received htm, or b,~ Joh. i< ia.
i 04 his name , ftwi /;? p<?;ptr f; be ome the Sr,ns ofXiol.
ForL.deed we being by Faith united to Chriit, and the Faultinefo
of our perfons taken away through Chriil, what: more immediate-
ly follows from this lovelinefs in him, and onenefswkh him,
than communication of Sonfhip , which cannot be in that way
that Chrift is a Son, and therefore is by the Adoption of children by Ephcf. 1. 5,6,
jefns Chifi : Adoption therefore is the efte£t of Faith, through uni-
on to, and Justification through Chrift, intermediately caufed
thereby ; Caufa caufa eft caufa caufati.
4. Audience And anfrver of prayer : Our Lord hath given univer-
fal proof to this , in aiYuring that all things whatfoever fhall&? MatN "• 21-
asked in prayer, believing, (hall be received: By St. James, as kjng jain# z 6
in Faith, without wavering, is required, and be that wavereth
is bid not to thinly he (hall receive any thing. Yea, the efficacy of
the prayer of Faith is by him aflerted ; and throughout Scripture *im' s'ls'
by remarkable expreifions and instances abundantly confirmed
and proved. Fidelem fi putavcris, fades, js true as to God, as
well as man. And that of the %oman Hiftorian, Vult fibi quif- &*•
quecredi, & habit a fides iff am yleruwejue obligat (idem. But ic
doth not produce this eminent effect, as to Prayer only, rendring
it acceptable; but alio,
%. -Acceptance to theprrfon in all fervices , together with the di-
ftinfiion of, and denomination of Good given to habits and actions
flowes from FsAth. without Faith it is univerfally and utterly Heb. 11.6,
impoffible to plexfe (Jod. By Faith our Sacrifices become excellent^ vcrf.4.
and we with them, we and meypieafe G<d\ and therefore it is"not r *'
without good reafon ufually accounted t^twed ding garment which Mat. 22,11.
renders our pre knee welcome to the Lord in any Ordinance or
fervice. F.mh raketh away the favor of the flefh f which what-
foever i> bo,-.-, tf thefiejh hath)and gives a divine tinfture and relifh:
k is like a vein of gold running. through all duties, which makes
P p p them
47° °f Saving Faith. Serm, 2 1 .
them precious,though ftill they be fomewhat earthly.Thatrit is Char
racier ifii ally denominative of other Graces,and difilntlive of them
f om moral v&tues,ihofe Jplendida vitia, may appear, if it be confi-
dered, That even that eminent Grace of Love is nothing without
i Cor. 13.1. faith, (as no Faith without it could be any thing J and doth no-
Gal, j. 4. thing without it, Faith wnrkith by Love ; not Love, but Faith by
it ; Faith being firft and chief in being and working ; Humility -
Mat.iy. 27318 V\as eminent in the woman and Centurion, yet not Humility,
Mat.8%8,xo. but Faith was taken notice of • this being the main tree, that a
fpr«g from its roor, receiving its excellency from it, and by fa th
accompanying and overtopping it, becoming true humiary, and
not a degenerate meannefs, and abject lownefs of Spirit. Sorrow
for fin would not deferve the name of %jpextance^ nor Confeffi-
on be ingenuous, but for the hand of Faith laid on the head of the
Scapt-goat : Faith believing Gods promife, concerning the Mo-
deration, Sanflification „ removal of Affliction , vvorketh in a
Jam. 13. way of Tatience, and this Faith accompanying ennobles Christi-
an Patience, and makes it not to be Objrinacy , or Inf inabi-
lity : So it makes a Chriftians contempt of the World, not to
be a Vain-glonous pretence, or a fullen morofe refervednefs :
Thus might we run through many more.
6. Conejtieft over Adverf tries , and hinderances in the way to
Ifa,£.6. heaven. Faith in the mighty God , the Captain of our falvation ,
Hcb,i,io. who hath led captivity captive, difarmed the powers of darknefs,
Ephef:.*.i*. and triumphed over them ( and we in him our head) makes cou-
ra^ious , and that victorious, foxif werefift, the General of the
Jam. 4.7. adverfe party will flee ; only wemuft refifl kirn fledfafl in the
1 Pet. 5. 5?. Faith, holding up that Jhield , that will repel m&' quench all his
darts : For the life of fence, in the lusls of the pfb and of the
e)e, and the pride of life; the life of Faith is diametrically oppo-
fite thereto/^? Faith mtfight.&c.) & doth neceflarily weaken ir,
as we find in thofe Worthies, Hcb.ii. that by Faith denied them-
felves in fo many things pleafoqto flefli and blood, and did and
buffered fo many things co, irrary thereto. For the World , as that
fame eleventh of the Herews giveth remarkable inftance; fo
■i\fj\^< ±. $t- J°hn beareth teiiimony in mod fignihea^t phrafe to the
power of Faith herein, calling it the ViU >y whereby we overcame
thewor 'd, beciufe certain victory attends, and iinll crown all that
fijgjbt the good fight of faith againft the World; as the God and
Sr'wcz
^Cor.y.7.
Seimai. Of Saving Faith. 471
Triticeof this world ; to thepleafures of the wo: Id, the honors,
the profits, the friendthip of the World, withthnr contrary trou-
bles, and the fnares and temptations of both,
7. Confeffion and 'pnftffio* of the Fs.it h. This is an infeparabie
adjunct and confequent of true Faith, though I call it not a pro-
perty, becaufe this may be where true faith is not, but where Faith
is.this willbealfo; all is not gold that glitters, bat that is not
gold that doth not glifter. Can a man carry fire in his bofom
and not difcover it ? Can a man hive the Spirit of Faith , and * Cor.?. i«.
believe, yet not tfeaf^} The Apoftolical command is, not only
that we ft and faff inthcFaith , but alio that we hold fafi the pro- l Cor l6 ,,
fejfion of our Faith ; for as with the heart man b die vet h to j&fti- Heb.io.2?.
ficatioHy fo with the month confejfion is made to falvation. Let our Rom. lo- ie.
unchriftianly and irrational deriders oi Tr of effort and Prsfeffion,
consider this.
8. It giveth the foul a fight of things invifible, and an enjoy- Heb.ii. 27.
**' ment of things to come : By Faith Mofes faw him that is invifible, j0h. 1 1 8.
Jehovah, whom otherwife no man hath feen, nor can fee and Exod.53.10.
live. Yea, by the fame St. "Paul and others of the faithful looked *Cor.4. **•
atthofe eternal good things which are not feeny for they walked by & - -
Faith and no" bj fight. By this the Saints can look within the
vail : By Faith the foul takes a profpecl: of thepromifed Canaan,
this being the Pifgah of its higheft elevation : By this ^Abraham y , g
far* Chrifts day andrejoyced: It gives a prefent fnbfiftence to
certain futures, and is the evidence of things hoped for, and not Hcb. xi.i.
feen ; for which caufe the believers conversation will be in
fcavtn , where he feeth his treafure is, and where therefore his
heart is.
p. foy and T>eace in fbme degree is an immediate effect ±L
of true Faih, (and no true Joy is without Faith) though
higher degrees flow through A\]nrance. There is joy and peace Rom.if.12,
in believing ; and a joy of Faith , efpecially when conjoyned
with growth, Phil. 1. 2?. .It is expreffedby leaning and flaying
upon the Lord ; which fpeaks fupport , fixation , quietation of
mind : For which caufe a childe of God under defertions pre-
fers his life of Dependance, before the Worldlings life of en-
joyment , and Kindts fome fatisra&ion in prefent unfatisfied-
nefs, hath fome "limmerings of light in the dark night of unaflu-
rednefs. God hath promifed to keep him in peace , in peace
P p p 2 (tranf-
47 3 Of Saving Faith. Serm. 2*
aJfiuitfj, f tranflated perfft jeace ) rvkofe mind is fiaid en him , be-
C!iron.*o z ° rW* ^ twfteth w him : Believing in the Lord brings e-
fiablifhment, not only as to the condition and Rate of the
per/on , but alfo as to the difpofition and frame of the mind.
We finde it in other cafes, believing the promife, and re-
lying on the power and love of another, affords a great calm ,
and fome fecret joy to a mind otherwife difturbtd and per-
plexed. Thus Faith in its own nature, and direft tenden-
cy : But {HI underftand Faith as afting , Faith as exercifed
produceth this effe£t ; the Chriftian , fo far forth as he lives
by Faith, and in the Improvement of Faith , enjoys this quiet
fedate minde, even when he wants the full-blown joy of a
* life of Spiritual fence. And not only from the nature of Faith
f doth this arife, but alfo as Faiths hand cafts out the Anchor of
I Hope which keeps the foul fteddy ; aud alfo as it reprefents and
fontaflcs the recompence and joy to come. This leads to the next
Effect of Faith.
10. ^Affurance and further joy thereby. I make not this
Conftitutive of Faith , nor infeparable from Faith , left I
condemn and fadden caufelefly the Generation of the jufi { but
whereever it is it proceeds from Faith. Vnbelief is (hut out
from the P/omife, andean have no true Hope, much tete Afix-
HcI>mo.2 2. runcex Therefore it is called 7/;* 'full affurana of Faith ; and
that 7&j>f>ncrie& >y <B&<7uy.iyri Iv ct&tte^V^ , l oldncfi f.nd accefi with
Ephef.3.12. confJeKCC arJ affnrance is by faith in Chrifi. And thus be-
lieving doth through aifurance (the foul by a reji-ex a£f preceiving
its own Faith, and thence interefc in the Oi jell of Faith ) brings
the jey unff capable and fill ef "ghry. This , though not abio-
iPet. 1.8. luJ^ij neceffary, a!l believers fhould labor after, that the^W-
fort of ir may t -fan (according to the notation of the word)
and lire glfen them, for tie i*y of the Lord is our strength. The
Nehem. 8 ic^.:o^|e -p]mr bid' »*«?%> makf- our calling. and elrtYiou
iPec.1.10. y^r, even :o our I :lv< iher tha-initfeif. And St. Jo/;* wrote
»J°h«5. J3 to rhofe that bdfeved', iha-t thev might know they had tf.rnal
il. And lad ly, Safoa on is the tffeft and ihfeparabfe con-
sequent of true Faith, accprdiflg to the Text. Now this be-
■ino that great and fafl eff ft hich the 0 hers made way for , the
«k£e& of cur defines,, the reward of our eadeavours, the only
aad
Serm.zi. Of Saving Faitb, 473
and perfect happinefs of man.- I fhal4 fpeak more diftin&Iy to
the connexion between Faith and Salvation under thefe three heads,
That, How, why.
Firft, That Faith and Salvation are conjoynid\ and this is pe-
culiarly one of thofe things which are called i^'xtva. ozAwdas* H .
having, accompanying, laying hold of f alvation. It is cfie Te-
ftimonyof Truth it felf, that this is Gods great end IS feeding
his Son into the world, that whofoev.r bdieveth might have t-'0l'nl' l*%
temal life : The Purchafer of [alvation , declares this to be the
WiH of him that fent him, that every one that feetn the Son, * '^°'
and believes on him, might Lave ettrnal life ; Accordingly
he that hath all tomr committed to him, giveth cotrirnlffidS
and command to his Difcitles to preach , that whomever bc-
lieveth (kali be favcd: And afcertaines their faivation by his ^ l6' 16'
prayer for all that (Jr.ould believe through his Dijcip' s rvoui,
John 1 7. 20. Saint Paul teftifies , he ihat b.liweth in his Rom. 10.9,10.
heart fin all be faved ; declares that they that ha*, e the gift o/R0m.y.i7.
righteonfnef (which he defends to be by Faith) fh.tll relg,> m
life , and accordingly conjoynes jufiified (\lz. by Faith ) <md Rom.8."0.
glorified', and aflerteth rhis to be according to Gods defign in
Election , and terms in Vocation ; feis forth himfelf as an en- aThef.2iijjt4
couraging example cixhz exceeding abundant grace of o--r Lord \\\m Iil4I.
through Faith , to ail though great (inners Kks himfelf , "that Iw<.
fhould believe on Christ to life everlafting. Kcti fofc hc^yay ^£.
Q*f7iv » Ad vistax %ifi{ Cyril. This Saint John accounts io
ckar and unquestionable , that he writes to them th.t bj/ieve, 1 John ?. 15.
that they may know that they Lav 'eternal li'e: So unlimited-
ly true is that of tiahkhk, The J»ft frail live by his Fakk:Hibzt
Dchs oleum m fen cordis ( & gloria ) ponit in vafe fidttcja*
Ben:.
Secondly., Ihiv SkbyatUn is the effect of Faith. Here confide*
thefe three thv^s.
1. The ffa&rtl apti ude aikl fi.mefle of rhis grace of Fait'-,
to bernuVufe of in the >. v. of faving man that had broken
the fir ft Covenant , and could not be faved thereby ; yea , fofit
is faith as to bewcejfary upon fuppohtion of Gods faving Tin-
ners by a New Covenant in the hands of a UWediatour , and
Surety,, and hi* Righte-jufnefle : There muft be ari appropria-
tion.
474 Of Saving Faith. Serm.21.
tion of that to thefinrier, and making all h;s own; and this
muftb^by voluntary acceptance; fe If- confidence and boafting
mull be prevented ; now faith alon^ could do this, as before hath
been ihown.
2. The infiitutlon of Cjod making this fitndfe of Faith ufeful
and effectual to this end Salvation j for be it never fo fit , yea,
neceffary,fo that Salvation could not be brought about without
it ; and iuppof e ( per hypothefm impoffibilem ) which yet could
not be, that man hid believed upon the Redeemer, and God
had not faid , Believe, and thou (bait be faved> Faith had not
reached Salvation j therefore it is called the righteoufefi of
God, which is by Faith in the Son of God , even of his find^
ing out and appointing. Even as Sacramental fignes, are and
mull be fit toreprefent what they are appointed for; (as Aug.
Epift. 2 3 . ad Bomf. Oportet fimiliiudinem habeant earurh re-
rum , quartern [tint Sacr 'amenta 9 qttam fi non haberent , nonef-
fent Sacr amenta ) yet they work not naturally, but by Divine in-
fthutiony as a means of Faiths maintaining and increafej fo Faith
to Salvation.
3. The Dign.ty and tJWerit of the object of Faith is to be
confidered ; for though it be faid, i Te^ i . 9. Receiving (tia©-
mercedem, as Bez,a rendreth it ) the end , the reward of your
Faith ; yet is it not of merit ; for the way of Salvation by
Faith , is altogether of Grace , as Saint Taut induftriouflyand
abundantly proveth. Faith therefore maybe confidered either
qualitative , or relative > in it felfy or with refpeft to its ob-
ject : Now not as an habit in us , or ^exerted by us,(though
a&ing, not dead faith faveth ) not as a work of the Law requi-
red inthefirft Commandment doth faith fave, but through the
righttournefi of Chrifi which it apprehends and appropriates :
in itfelf it is the moft indigent and foul-emptying grace that
is , and cannot by its own merit do this ; for it is due , being
by God commanded , ( Luke 17. 10. ) imperfect in it felf ; for
who attainesthe higheft degrees of faith .? and if perfect in its
kind, yet but an imperfect Righteoufnefle, being the fulfilling but
of one Gofpel-command.
Thirdly, why there is this undivided connexion between Faith
and Saharion The Prime reafon^ and that which it muft be
ultimately refolved into , is the good pleafure of God, accor-
ding
Serm. q i , Of Saving faith. 47 5
ding to which he worketh all things. There is nothing in faith
bearing proportion to this effect and attainment , fo that we
may admiringly fay , Even fo Father, becaufe it pleafeth thee.
Secondary and Subordinate reafons :
Firft, On Gods fart , upon fuppofition of his inftrtu-
fion.
I. His Juftice, having received a valuable price for Salvati-
on; and this price being made the Tinners own in the way of
Gods own appointment -, fo that believing Tinners may hum-
bly plead with God as a righteous Judge for their Crown, Gods *T!m.4.3.
jultice being not only fecured, but obliged (in afenfe ) by Roai.s.itf.
Faith.
.2. His faithfulnefi, having in his Word promifed Salvation to
Faith, as hath been fhown.
Secondly, Qr\Faiths part', thereafon why God hath con-
joyned certain Salvation with it , is, becaufe it givcth molt
glory to God of any thing-, therefore God entailes gl ry on it Rom A.1Q.
peculiarly- it honoureth (-jod, and God will konopir them that I Sam. 1.30*
have it. He that believeth, fets to his feal that God is true , and John $.33.
every way judifieth andadvanceth him.
Properties and notes of Trial, convertible with true Faith, %. Tro-
and reciprocal (where Faith is, there is this and that ; where perties.
this and that are, there is Faith ••> where Faith is not, therethefe
are not, &c. ) ar.d farther differencing it from other Faith , z Cor.n ft
which is a needful work ; for there is true and faife , feigned
and unfeigned, alive and dead-, Of thefe fome indeed b-iong
to th.: former Head of Effetts 5 and fome of them feem
not altogether unfuitable to be referred to this Head.
The Firft fhall be a more general Note. True and laving faith
receiveth a whole Chrifi upon judgement and choice on Gods
terms. Lord to rule as well as 'fefus to fave > the object of
Faith in the Text; no feparating what God hath joyned, and
to have a divided Chrift, not a whole Chrift • ialvatipn, but
not fe'f-den;al , &c. True Faith is a c$nfiderate thing ) ( that
which hath [eaft depth, fprings upmnft fudden y ) the foul fitsMatI2 ?•
dcwn,nnd weigheth, andcafleth up all acsompts, and compa-
reth all things together , mifery by fin , undonneffe in felf,
termes of falvation , felf-denial a fundamental one , taking
up
tfb Of Saving Faith. Serm. ii;
\ up theCroffe, follovv:ng Chrift, univerfa ly fin cere obedence^
andjvha't the vVorld , lull, or Satan can/ay to the contrary, and
faith CONTENT to Gods terms, and here the bargain is
made; the foul trufts God contentedly for- his part , even fri-
vihdg':y and refolvedly lets about its ow.;part, even duty.
Hence true faith proceeding deliberately upon Gods termes ,
is willing to b: tryed by the Word declaring thofe terms .- which
farther tryal according to the Word follows.
Secondly, True and faving Fai:h is ufb.rd in by godly for-
row, and humility in a good degree , though they are farther
compeared afterward upon the fenfe of Gods pardoning and ac-
Ezek.i£. 6$> cepting love ; Then (bale thm be afbamed , &c. Repent and
Mark i.i j. believe; 'll^ef enhance towards God, and Faith In our Lord Jc-
20.21. ^ Chrift , this is Gofpel order : The inconfiftency between
Hab.14. Faith and Pride y is evident in that oppofitionof the fouls lift-
ing up , and living by Faith ; and the hinderance of the Jews
believing, Johny+q. The Centurions and womans Faith
were attended with eminent humility. Did not humility and
godly {or row accompany and bring in faith , the Law could
not be our S c hoot-waft er to bring its to Chrift. This fhutterh
out that eafie, merry, proud faith, thatfprings up without the
dunging of humility , or watering of forrow according to
God.
Thirdly, True and faving Faith is abiding and ferfeverant ,
and this upon fuppofition of temptations and aflaults 5 for o-
therwife a mock-faith may have a continuance, and men dye
in a pleafing dream of ungrounded prefumptuous confidence.
Now it mull be fuch, or cannot be faving ; for as it is faid ,
Mark* 1 £-16. He that bel evit'n fball be faved \ fo he that endureth to the
#ar. 24.13. end (ball be faved. Th:y that have true Faith , have the feed
of God abiding in them , the prayer of Chrift for them , are
kept by the pmer of God ; for he that hath begun a good voork^
Will finifh it , his gif s being without repentance. Believing and
EpH.1.15. fealir.g for fecurity are conjoyned : The true believer is the
Mar.7. 24,25. wife man that built on the %jick^> his houfe therefore flood;
Majc.i". thz good ground thit hath depth of earth , that what fprings
JJcb.10.38j3 9. may not wither. The iuft (hall live by his faith , continue
therein , and fo believe to the faving his foul > being
C0L2.7. rooted and eftab/tfbed therein through Chrift. See more of
this
Serm.2*. Of Saving Faith. 477
this before under the efficient eaufe,pxincipal and mihirnenral.
Fourthly, True and laving Faith is -growing , though this
growth be not alwaydiicernable,or alike: That prayer for en-
creafe of Faith , flowed from the very nature of Faith; it is Luk.17. 5-.
the good fight ^ which mutt becarryedon to a compleat con-
quelt; running a race , fpeaking progreffe to the fimfhlng our \jjj?*» *•***
courfe ; for the way of the juft is a* light that fhincth more p^™'*'^
and more to a ferfeft day. Whatever hath life hath growth,
till it reach aftateof confiftency. Saint John wrote to thofe 1 Ma y. 1$.
that did believe , that they might believe , Vt credatis , cre-
dere pergatis ( which belongs to the lali Head ) & fide cr-fca-
tis. Be^a in loc. i.e. grow in faith , according to the general
Apoftolical precept of growing in all grace. The fame Author
accounts this the mott plain and natural interpretation of that
of Taul, from Faith to Faith ^ fide, qua qnotidie mcremen- Rom.x,i7.
mm aceifiat ; confirming it by that of Clement of Alexandria,
The tsfpoftle ffeaks not of a double Faith, but of one, and that
receiving growth and perfecting. The Apofttes ^p w"»s £ w/sw
furtherance of faith , Thil. 1.2?. and fcQcuifimt h rf ww, *) Col.^7.
m?tee<£oPTK~iv *t/7jf > eftabllfhlng and abounding in the Faith ;
fpeak encreafe and growth in root and branches-, more fixed ha-
bit, more frequent a6ts.They therefore that have believed ever
fince they were born,and alway alike,never believed at all truly.
Fifthly, True and faving Faith is Purging • purifying their a & 1
-hearts by Faith : Believing and walking not after the fiejh Rom, 8. 1,4,
are joyned .- where there is Faith (and much more aflurance of
Faith) there will be Uart and body cleanfed and wafted; pol-^'10'11^
Imlons of fie 'fh and (fir it taken away by faith , receiving thejp/t'^ "
promife of t'e undefiled inheritance ; the believer will pur 1 fie \ J ohn^.j."
himfelf , as be is pure in whom he trufteth and hopeth. Li-
ving flefhwill purge out the Sanies and corruption n it; a li-
ving Fountain , the mud that's ftirred up ; fo living faith:
And i ideeed hereby it is permanent, for purity preferveth;
pure F^/zA cannot b: kepr butin a good, even a cleane confidence. iTiai.i. i«.
Sixthly, True and faving faith hath other graces accompany-
ing r , in a good meafure, with a proportionable encreafe,
ftrength and aftivity ; I know fome are more eminent for this,
others for that grdce; as LMSet for meekyefi , J b patience ^
%Ab,aham Faith, &., yet in good meafure muit other graces
accompany; for this is an indifpenfable duty, to add to Faith
9m T'm!*
478
Of Saving Faith.
Serai, a i.
Gal.f.rf.
James 1.17.
'% Pit. 1.5. umpcrancc,patienc ■ , brotherly kjndnejfe. Faith with many other
graces, are called in the fingular number (w?ris ) the fruit of
the Spirit y becaufe connex and infeparablc , Gal.<$.ti. Befides
that the growth, and itrength, and activity of other graces have de-
pendence upon it ; both as it pleads with Chrift in prayer for all ,
and p'eads with the foul to act, Itir up, and abound in all. Abra-
hams faith had [elf- denial accompanying it ; there will hzpati-
enc ,for he that believeth mil not mak? haft. See more tending to
this under the fifth ejfeft of faith. Let not men fpeak of their faith
then, when other graces are no way fuitable.
Seventhly,True and faving Faith is working and fruitful', though
love and good works are not the form of it;,(as the Papifts plead)yet
it alway hath love accompanying. Eph.i.i$. and worketh by love,
and without works is dead. Per opera confummaturfides^ non utfor-
matumferfuamformam^fed ut forma per (ua4 optr -at tones y allw pri-
mus -crattnmfeeundum. Alting. Faith alone jultofieth, but Faith
which jultifieth is not alone. Bona (per a nonpracedunt juftifican-
dum, 'ed fequuntur jultificatum. They that are in Chrift Jefiis by
Faith, are defcribed by walking in Chrift, and according to the Spi-
rit : Quomodo accipitttr? fide : qnomoAo ambulatw in eo> adprafcri-
ptnm voluntatis .-jpts vitam mfrituendo , & ex ejus Spirits vivendo..
Zancb. n Col. 2.6. Faith is Atdimial^ and cannot but be fo • for
he that believeth really, his labour {hall not be in vain in the Lord ,
cannot in reafon and holy ingenuity, but think it meet he be fruit-
ful and abounding filway in the workjf the Lord; for others they do
but think,i ot know the greatnefs and certainty of the reward. Yea
indeed that affuran:e I before fpake of, proceeds from Faith
through obedience^ By this w > kn^ that we know him ('know put for
believe, Zanch.in loc. as tfa.%$.l I.) if we keep his Commandments :
I ilia i 1 therefore, according ^o St. Pauls command to 7~*7te affirm
Tit.3. 8. conftantly this as a faithful 'fay >ng, Thatthej which hkvt believed ,
m'tfl be careful to maintain good works.
y Eighthly r True and fdp&r faith truftiftg (Sod for thegreiter,
| wXLtruft h'mfor iftfer me, cies. To them that through Chrift do be-
iPet.i, it. lievc in God, this will feem forcible arguing, and a neceffiry infe-
rence, He that '/pared >"<ot his own Son, but delivered him up ( Lbe-
tfcm 831. lieve) for me^ h?w nil he not with him give me alfo allthingsfre. lr?
Cod hath made all forts of promifes to trueFaith^and accord! flgW
nm. y or the Servants of dod have exprefled confidence in vjod
when things have gone worft with them; they would not be afraid
what.
Rom. 16. 16.
Alii cog' tint,
fil crcdunt.
Aug.
Serm 21. Of Saving Fuith. 479
whatn:an can do unto them} nor oc evil tidings ; their h:ar:s were p^j
fu:^ trufiing in the Lord : The juft's //w«j £7 Faith is true in rhis
fence alio : and tnat of Pauls living the life in tkeflefh by the Faith Gal. 2. 10.
of the Son of Gol, hath much in ir. Though I know natural timo-
roufnefs, and living too much the life of fenfe may occafion fo.ne
worldly fears in a Believer; as boidnefsof ternper,carelefi.efs,falfe
confidence may much bear up an unbeliever : Yet in great mea- y
fure their prerences to faith are queftionable (I might fay their fai.h
is but pretence j who fay they can trull God with their Souls, but
will not truft him with bodies and eftates.
Ninthly, True zndSaving Faith makes Ckrifi very precious to 1 Pcr.2.7:
them that believe. 'AvuSxri A\ but to the unperfwads.bl:, he is a Verf.8.
flone of ft ambling, \y\ihout form or c owe line fi ; they ask the believer Ifa. s$. *.
If hat id thy beloved more than another } And no wonder ; for none Cant.?. 9>
but the believer hath a cleared eye to behold things that a eff>irim-.
f.lly difcemed: None but he hath that fpeciai intereit which in- TolUmewn
hanceth the price and valuation.Nonebuthe hath that experience, ejr totle Dc-
by which itistafted and feen that the Lord is good: But fight, pro- nm.
priety, and experience will make him ineftimably precious, and Pfai.54.8.
the meditation of him fwect ; Faith that feeth his neceffity,feeth al- Piral. 104.34.
fo his excellency, and takes him not upon conftraint but choyce. u
Thofe things that are Cppefte to true Faith , are of two forts. ^. Oppoftes.
Firft, Suchasfpeak the foul void of it, and are fimply incon-
Jiflent with it.
Secondly, Such as aft ively war againfi it, and repel it. Thefe
Ifhall call Contrarily Oppofite ,thofe Privatively Oppojits ; though
the terms may feem not fully fuitable to all the particulars.
v Somethings are Privatively Oppo/ite to true and Saving Fai hy Privatively.
as relating to the Vnder standing ; others as to the will 5 others as
to the Life.
Firfi, As to the Vnderftanding and &4ffcnt.
1. Ignorance, bil n dne fs , darknefs ( of the inconfilkncy of
which with Faith, fee before of the Word, the Inftrumenial Cane)
This either is invincible Ignorance, where means of cure are w^nt- Ad.17.30.
ing : Or V'wcible% which carelefnefs, floath, or affectation caufeth ;
for there are fome perfons willingly and wilfully iruorant, and love 2 Pct-3« f« -
darknefs. . M.3.19.
2. U-yip rfvoadableneft to aflfent to the truth of the Word and
Promife.- *m4$&* , fmperfaaftbilitas : When men are not fatisficd foaii 11.30331
in the grounds of believing, and fo affent not : wherein yet
Q^qq 2 fome-
/fio Of Saving Faith Scrm.ai
fomtimes there is a battery fhaking the JJfe-ayznd by parley bring-
Aft, i6> i8. *nS near a ^urren^er ; an almofi p. rfivafion, which yet is ineffectual.
3. Error in Fundamentals, efpecialJy thofe that concern Faith,
Chrift, the Promifes, Judication and falvation. Corrupt minds
Are reprobate concerning the Faith, 2 Tim.3.%. Therefore doubtful
Rom 14.1. Viff^tat ions ^hzvt on one fid* is error,are dangerous to the weak.
Secondly, As to the will, A ff ell Ions and Confent.
1. Unbelief, not accepting the good things promifed through
Heb.2.3. ignorance or carelefs negl ft of grea: falvation.
2. Disbelief, when men through Aiffa.isfaUion with therea-
fons to believe, or through pride , ftubbomn /?, mcompliance of
Job:$:3j,4o> jp'm'ty WILL not come to Chrift for life, will not fubmit to
44* the righteoufnefof God,
Thirdly, As relating to Life, practice and profeflion.
i. iHcrefie is Prlvatively Oppojitei Such as joyn obf:inacy and
iTimu.16. promulgation to their errors, whole ipm/j eat like a gan-
Tir x 10. grwe, *re t0 &e r.jeBed,^ men void of, and enemies to the Faith.
'2. Apoflafte from the truth and profeflion of the Gofpei called
denial, viz. after knowing and owning. Thefe never were of the
ijohn.i?. Faith, elfe would they not have gone from it. This is a dange-
rous thing, drawing back^ to perdition; in fuch God Lath no plea-
Heb:io.^8. fare: It had ban better for them never to have known, &c. This
aPet: 2. 11. commonly ends in bittereft enmity to the Faith and true profeffors*
or' it.
3. A 11 fms laying wade theCcpfciehce are inconfillent with faith:
1 Tim: 3.9, becaufe Faith and a good confeience are infeparable companions-.
Contrarily. ty way of Contrariety, there may be confidered thefe things
( poiTibly fomealfo under the former head, in part,) zsOppojite
to true Faith.
Fird, Fkfh and bhed ; thefe cannot enter into the kingdom of
G d, and opp6fe fai.h that would bring thither. I name this
fird, becaufe it is the greated'e emy, and gives advantage to all
orh:r? ; ai.d then indeedare wo tempted (to urreltef,or any thing*
eifej when we a** drawn aftde of 'urown hearts. By Flefh and
aCew 7. i/oodis meant $e#fi} living by fence is ihe great hinderer and
fupplancer-of Faith : Alfo Ca nal reafon judging every thing by
its ovvn unfuitable apprehenfions , and fo mifreprefenting the
things of Cod: to it the G^jpel k fioHJhn /?, though it is the
wifdom a):d tower of- Col toth m that believe: This taketh no-
ttceoi the. meannefsot' the faithful -n the worlds and dumbleth:
"at
Serm.2 1 . Of Saving Faith. 48 1
at ky&c. Abraham left both thefe Servants below when he
went up into the Meunt to the Lord, to exercife that eminent
Faith of his : Yea indeed Senfe and Reafon appeared eminent- Rom: 4.18.1^
ly contrary to him in his entertaining the fromifat firft * elfc &c*
had not the great ftrength of his Faith been manifefted, nor God
glorified fo much.
Secondly, Satans afattlts : He not only at firft keeps out
Faith, by blinding mens minds , but afterwards doth with Faith 1 Cor.* 4*4;
as the King cf Syria charged his Captains to Jo with the King iKing. 21.31.
of Ifrael : He knows what an enemy to h:s kingdom Faith is ;
by k\yt rejift /?/w,and confequently put him to flight andquych
his darts : He knows if our Faith fail, all fails, and therefore he Luke ,x
dehres to winnow the foul, and get the good feed oat of our hearts , Luke 8.1 z.
left we ihould beinveand be faved.
Thirdly, The Worli is a great adverfary : Whyelfeis Faith 1 John 5/4.
called the Vlttcry ovtrthe world, but that there is hottility b:tvveen
the world and it >
fourthly, I might add m ns own delays. 1. CauHng hard-
nefsin their hearts from themfelves : To dayy t? day believe, Heb:2.K.
unlefs you would harden your hearts. z.ProvokingGod to feal men Johrii.jS,
up under their injudicious ui^perfwadable minds, for their long op- 39>4°-
pohtion to the light and word of Faith. The Spirit of Faith will Gm't.*.
not ahvay slrivet when menftill refill him. A&17. jr.
I fhall improve all that hath beenfpokenbyfpaiefew Ufes^nd
conclude.
The firft fort of Ufes fhall be Corallaries for Infor_m&tvm\ Vfesl
1. Of the certain and twfpeakable mi'cry of .he unbeliever, from Information „
the fure h:ppinefs of the believer. Contr^riorum con raria eft c onfe-
qtientia. Remember what hath been fpoken before of the excel-
lent EffiulszwdCotjfequents oL' Faith, Union withChrirt, Justifi-
cation, Adoption, &c. and that great and everhiiing fruit Salvati-
on: upon all which we may conclude with the Apoftls, b/ejffd G;1:v9»
Are they »v ich beofF-'h (or believe J w-th faithfui Abraham : L>J^
yea therefore bhfed is he tha bdiev th> he attf- th:re (h.u'l b a
performance of aU-thofe things whicL h.veb:cn fpskenof the L^rdi
Now turn the Ta'ie, i i vert the fenfe, read all backward, under-
Hand all contrary of the ttttb lievcr : No union with, but [cptration
and diftancc fr >m Chrift : No pardon of fin, rec ncilbtionand
juftiricarion, but guilt in full force, the curfeof the Law, (a,id fo
he h left to ftand or fall bfhimfclf) and the math of GW John *••**>
are
483 Of Saving Faith. Serm .21.
are upon him : No ^Adoption of Sons , but rejection as fpu-
rious, and aSonfhip to the Devil, the godofthisworld^&c. No
Salvation , but inevitable condemnation ; He that believeth not
Mark, x g. 1 6. y^// be condemned, yea is condemned already , becaufe he believeth
not in the name of the only begotten Son of God : M. his prefent fiate
is a ftate of certain damnablenefs, as fure as if he were condemned
already : Not that there can be no believing afterward, and reco-
very thereby ;for who then fhould be faved .?for/#t/> were fome(ye&
1 ' ' all) of them that are juftifiedky faith in the name of the Lord Je~
fwy astheApoftle fpeaks of other finners. He than believeth not
i Joh.?-10- makethGod ai:ar\ buthefhallflnd him exactly true to hiscoft,
Joh; 3 . $6. in fuch words as thefe, He that believeth not the Son (hall not fee life :
*i.8 ^*^e ""believing fas well as more carnal finners ) fhrtl have their
fart In the lake which burneth with pre and brimftone^ which is the
Heb.j. i a. fecond death. Men by unbelief depart from the living God -9 will
Joh. ?. 40. - not CQme ^gr nf€ . ay}^ judge themfelves unworthy of eternal life ;
M h^?4 8 anc^ bring a kind of impotency upon the Omnipotent as to the do-
a ' ing them any good : No wonder then if Jefus wondered at their
Mark 6. u 6. ^litf that held his hands from helping them. Oh ! how much
better were it for them among us that believe not, that they had
never had offers of Salvation,never heard the Gofpel of the Grace
of God !
2. It is no /fmaM matter to befav:d, fince Faith is fuch a thing as
before defcribed , and without it there is no Salvation : Should
Chrift now come, fhould he finde Faith on the earth? Alas, the
fmail number of thofc that fhall be faved, there being fo few
Believers, though fo many ProfeiTorsof Faith among Chrirti-
ans ! This is fadly manifest in the grofs Ignorance of the moll,
and fuitabie apprehenfions in the DoBrine of Faith of very few :
In the Errors^ Herefies, ^Apoflafies of many, even denying
the Lord that bought them: In the altogether contradictory life
of moft to that Faith they pretend to have, which (as well as Re-
pentance ) iViould have fruits meet for it brought forth, and accor-
dingly it is known. No wonder if they that take true Saving Faith
to be no more than Afient^ and a profeffed owning the Doctrine
of the Gofpel, a Confidence fat all adventures) of Gods love,dhr.
or fome fuch thir g, think the way to heaven broad, and wonder at
any fpeak;ng of the paucity of thofe that fhall be faved.
3. Hence take notice of the Reafonablenefi of the Christian
Religion, r. That God requireth no more but Believe : Other
things
Serm.21. Of Saving Faith. 483
things indeed are required>but they naturally flow from faith^re infepa-
rably linked \Vuhfaithy and faith cannot be without them ; faith is the
«*reat workjfGod^ anc' commandof the Goffel>. 2. That this is/0 Juitabh :
Without faith no falvation can be apprehended as attainable by the
new Covenant*, by it comes uniontOyZxA inter eft in theperfon of the Me-
diator; by it is the appropriation and application made of what he hath
done and fuffered in Tinners behalf ; by it is acceptance given to Gods
gracious offers in the Gofpcl. What more meet,and juft,and neceflaryp
are not Gods ways in requiring faith equal ?
4. Behold the danger of ignorance yoi millake in this great fundamen-
tal point,upon which falvation or damnation havefuch im Tied ate and
neceffary dependance ^ in other matters not fo great danger.- Hov
julfly cenfurable then is the folly of thole that cannot patiently hear the
doctrine of faith , but think of time laid out upon it , as Jmm of the
ointments expence, what needs this ;vafie f But truly, if you are igno-
rant of Gods righteoufnetTe ("which is by fai h in the Son of God) you
will take other ways in which ye cannot find falvation, ye will ye -will go
ab'jut to eftablifhyonr own rightcoHfneff}^ %j>m. io.?.
%.T\\tufefuln?jfe and needfnlncs of aGojpel-Miniftry is hence manifeft.
Faith co > ethby hearing ; How inall they believe on him of whom Kom.ie.
they have not heard ? and howfball ihey hear without a Preacher ? &c. i *}1 *'
}iow beautiful upon the Mountains an their feet , that bring the glad-
tidings of falvation , and as workers together with God, buildup pre-
clous fouls in their holy Faith.
The fecond fort of^/Wfliallbe made up of conjovned Exhortation Exhirt.
and Admonition9* Admonitory exhortations.
Firft, Labour after this Faith, ztifttkfyefeed left ihe-e be in you an Heb,?.ii
evil heart of unbelief; Evil it is to Go I , it dkhorioureth him, and dif-
appointeth him ^ Evil toui> deprives u? of our offered ha?pinefle,and
bringeth upon us 'wife defi ' ruction ^ certa iaand aggravated condemna-
tion ; take heed of th's grofle/f//- murder of Hhbetjbf>\ make ufe of the
means before prescribed for the begetting and increafe of Faith, &beware
& oppofe thofe things that xcO.ppofite imtoiaith:ThisF.xhortatior h to a V
Secondly,To thofe that pretend they have faith. Try vh ther or faith
be right or no: and to th s end make ufe of, and apply thofe tines and prat
ferths of faith before hand'ed : f et fpend not fo much time in trying
whether you have ir,as in exercifing it, (in this many weak Chriftians are
very faulty; J and this will be the way to make all-fure for you,and in due
time clear to you.
Thirdiy,To thofe that upon trial find they have this excellent grace of
faith. i, .&-•
484 Of Saving Faith. Serm.zi.
i. Re joyce and comfort your felves againft all your fins, fears, the
worlds troubles, Sacans temptations; for as to ah rhou arc more than
- z Conquerour. If tho\ibz\iorz({j r'ejoyce in hope of the glory ofG&d; for
'he that believeth ilia II be faved.
2.B left God and boafi »ot; there's no caufe of boafting, faith is the gift
of God; there's caufe of than fgiving, it's the hand to receive all other
gifts. If ye hope for falvation by faith,be humble and g'ory not, for boa-
It i fi'n& ** excluded by the Law of Faith y the constitution of faith for the
' 1? falvation of Tinners thereby. If ye fiand by Faithybe not high-minded-, if
Col.i. 7. ye abound inFaithy abound therein with thaxkjgivingfoT ye ow the more.
^Xivebyfaith.Pati!fzomHabak^^^tstht)ufift:alllivebyfaithy
oic.1.17 ^ propounds his own example of living by the faith of -the Son of God.
Be much in the attings and exercife ofFatth&ndmzkz your lives full of
the fail and efficacy 0f/*;>/>;yea,peculiarly exercife faith in dependance
uponGod for the fupport and perfeverance of your faith.Draw down to
practice what you know of faith, and ye fhall know more Satisfactorily
the Do&rine of faith, than the wifeft in the world according to the let-
ter. Live by the Faith of the Son of God (it is not notion, but a£tion^ not
word,but life>ndthen wait till faith fhall be turned into vifionyznd be-
in0 perfe&ed be abolifhed, having done its work, and then at leaftye
iliall be fully Satisfied concerning it.
^.Labour to bzftrong in the grace of Faith that i> in Chrift Jefus; not
iTiauM. onjy£oryOur0Mf^y^ff>ro avoid thofe anxieties which weaknefs of faith
caufeth; but for Godsfakey that by ftrong faith ye may with Abraham
2tom.4.aC« the father of the faithful, give much glory toGod^ who hath annexed glo-
ry to believing.
<. Pity them that do not belie vey and labour to fr of agate your faith.
Whofe f.ul,that byfaith are themfelves fecured,would not bleed in con-
sideration of the dangerous, yea,certainly miferable eftate(as beforejde-
fcribed) of unbelieving friends, relations, acquaintance? Warn them,
exhort them while it is called to day, pray for them ; yea , ftrengthen the
weak in faith, and offend them not by going to the utmoft bounds of
yowxChrifiian liberty. • „ . , ,, ,
6. E fteem them jrecious that have this precious faith , ana have not the
Jam. 1. 1. faith of Chrift with r effect ofperfons : Let the;w of the world that are
Vcrfc jr. r: cfj 'w faith y and heires of the Kingdomey be honourable in your efieem,
as they are in Gods.
REPENTANCE
Scrm.2 2.
? 7
$l> j^XiX^OTV
48;
REPENTANCE
NOT TO BE
* Repented,
Plainly AiTerted, and Pra&ically Explained •
A&s 5. 31.
Him hath God exalted with his right hand to be
a Prince and a Saviour , for to give repentance
tolfracl, and forgivenefje of fins.
Epentance being the Subje& of this day, in
the courfe of this monechs exercife to be
difcufled.- I muft wave the Coherence and
Connexion of the Text ; only deft re you
to note , that the Apoltles ailert the pre-
rogative of Chriit , as their Apology tot
their difobedience to humane commands;
when they forbidden,did proceed ro preach,
and a reafon thereof is demanded ; the anfwer is made in fhorr,
■:crwe obeyG0& or man , judge ye : Jefa C^r'fi ^ exs/ted
to us a prlr.ee and a Saviour , to fubdue his enemies by Re*
pentftmc , and fupporc his Subjects by Remiffion of fen.
Rrr The
zj.8 6 Repentance not to be repented. Serm. 22
The Text prefents us wi:h two parts confiderable.
1. Afpomty Jefus Chrift exalted to be a Prince and a Sa-
viour.
2. 7 he Donah;-: , and chat is\ Repentance.
double. J Re mitfio-n of fin .
Anfwerableto the pares of the Text , the Doctrines which
might be inferred to our inftru^ion , would be twc.
D^cl:. I. Refcntanct and Remifion $f fnncs , are the effecial
efts and advantages of ?J 'ejus Chris! his exaltation.
Docl. 2. It is the J ole prerogative of the Lord Jefus , to give Rc-
fentancs and Remijfion of fas.
But I muft not infift on a formal difcuflion of either of thefe
doctrines; my work and intention being to unfold , . and pra-
clically explainethe nature of that moftneceflary (at all times,
though now more efpecially ) grace of true Gofpel-Repen-
tance; And therefore pretermitting the doctrines, let me
propound to your ferious confederation , thefe four things, viz»
the,
1. Nature 1
1 Neceffity f^ Gofpel_Repenrance.
3. Notes or Characters f r r
4. Next way or means j
Firft then of the nature of Repentance; and in opening it I
ftnll not tr ub'.e you with the curious and critical corfiderations of
the word, or the various defcriptio-s of the thinf fet down by
many found and pious * Authours: but briefly propound unto
\~?t $ e you this general delciipcion , as pHtit whicfi comprizeth in it
Arcri problem r^e P^aUst and particular parts # tree Repentance, vizi.
Ten.jJ.r, Ht^cpentance is a grace fuprr natural '. whereby the believing (inner
Vw.Difa fnfihl) affctted rrv.h , and afflifted for his ft* as committed a-
r>t*fk*wkh ma« ■ (rainfi God; freely confejjmgy and fervtmh' begging far don ^ tur-
kLijb !S f m r^ from %% !^ l °&°d.
Inftead of a logical divifion , and difcr.ffion of this defcripti-
on, I fhall diilribute it into thefe Theological conditions, ns moft
proper for your capacities , and profitable for your inftn>
Qbtkk
1. Re-
Term. a 2. Repentance not te be repented. 487
1 . Repentance is a grace juper natural.
2. The believing (Inner is the fubje&of true Gofpel-Repen-
tance, whereby the bdieving [inner, &c.
3. Senfe if) and forrow for fin as committed againjl Gody are
the preeurfive a&s of true Repentance : fenfibly affected with) and.
affliftedf$rhisi&c.
4. sA turning fom all Jin to Gody is the formality of true
Repentance.
5. Confejfion of guilt and f application for pardon , are conllant
concomi:ants of Gofpel- Repentance.
Thefe feveralConcIufions I fhall briefly anddiftin&Iy explain,
whereby I hope you will well underhand the nature of Repen-
tance ; and firtt of the firft, ( vtz,.)
Repentance is a qrace Caper natural. Ic is a ([race in its na- - , r
ture > fupematural in its Authour , OriginaI,qualicy and opera- - y
tion ; Repentance is a grace in its nature ; not only as k is
freely given m of God , without the lead merit of ours , but al-
io as it is a gift animating and enabling un:o action -9 That whick
I intend you efpecially to note , when we fay Repentance is a
grace , is this, ( piz,, J that it is an habit) power) principle ,
firing ) root , and difpoftion ; not a bare , (ingle, and transient
action, as the Papifts , andfome ignorant fouls do imagine;
Repentance is different and difliinSl from all penitential aits ;
fighing, felf-caftigation , and abftinence from all finful actions,
are fruits and ex prerfions of repentance , but not the grace ic
felf ; for that diffufeth it felf into the heart , and difpoieth, ha-
bituateth , andenableth to all a£b of forrow for, and ceffacion
from fin : The repentance which is given of God , is not an a-
cTion, but power, principle, and frame or* fpirit : Th; tower
and prirciph is divine, but al~t and cxtrci'e of repentance is hii- '
mane; God plants the root whereby man brings forth fruit
worthy repentance, Matth.%. 8. Repentance is no other but .a
fpirit of grace, animating men to mourn, Zcch. 12. 10. Re-
pentance is not the work of an houre , or a day, but a conSant
frame, courfeand bent of the foul, on all renewed guilt flow-
ing afrefh, and bringing forth renewed a£te. When the migh-
ty hand of God doth finite the flinty heart of man, it ioTerh
itsftoneand hardineffe , becomes pliable to divine pleafure, is
inclined to relent, and prone to oiflill its heavenly dew: and
R r r 2 ifiere-
^88 Repentance not to be repented. Serm. 22
therefore ic is called a grace; as in its nature Repentance is a
grace , fo in its Original and operation it is fnpematnral ; a
grace freelj given pom above, not acquired by any means or
merit of our own, but fpringihg into the foule by the ineer
good Will of God, and immediate po.ver of rhe holy Ghoft ;
however Repentance m nil be a#ed , it cannot be acquired by
man •, it leth out of the reach of humane- arme, and mult be
the effect of an Almighty hand, even the influence of God
himfelf ; there is not in man the leaft merit of condignity or
congruity , that can engage divine juftice to beftovy it : No ;
T ^ ic is a gr'ol ard perfect gift , and ccmeth down fhrih above ,
^ and is given by the Father of lights. In vain do men feek
Repentance in any natural meanes; for birth , breeding , educa-
tion, inftrucBon , art, knowledge, moral fwafion , friendly ad-
- Com 6,7. v^ce5 andGofpei Miniftryit fdf cannot work it, without the
immediate operation of an omnipotent Spirit-, that will, and
that indeed only can work above , and contrary to the courfe
of Nature; God only can take away the fionj heart , and give
Ezck 26.16. an ^a * °f foft7' *l ls c^e **°*e an<^ Angular prerogative of
Chrirt Jems exalted , to give Repentant • all means and Mi-
niltry are but a CHyfes Rod,a meerpaflive inurnment; only the
might of Gods hand can make mans Rocky heart relent ; Mi-
nifters muft indeed preach in feafon and out of feafon , yet ic
is but a per adventure that God will give re fen ' ancc , 2 Tim. 2.
25. In vain do men dally with, and de'ay repentance , when
God calleth , determining to themfeivestime wherein to repent,
as if it were within the reach of their own arme , or at the
command of corrupt nature, whiPft ( God knowerh ) they
may fee their fet time (though that itfelf is doubtfftl ) and yet
find noplace for repentance, though they fak^it with teares ;
Repentance is not therefu't of pure ft nature , nor yet the ef-
fect of the Law, but a pure Gofpel grace; preached by the
T , Gofpei, promifedin the Gove nini , fealed in Baptifme , pro-
IW)'p /l? ^ chiceid by the Spirit , properly flowingfrorfi the blood of Chriit,
r> d fo ;s everyway iupernatural • fo that every return:ng fin-
1* . i'r.l 8, 1 9. n :l ' ^ u^ Pray ro ^J °d r ^'l * tl-v me 5 af*d I fidll be turned ; and
rhe p&ifeof Reper.tance obtained , muft be returned to God
& Pet. 1 3. alo e, as him from whom it hath been derived y for 'tis a grace
fiiperiucuialj ButfcccndJy,
The
Serm. 2 7 . Repentance not to be repented, 48 9
The believing fxnner is the fub'.echof Cjojpe' -repentance. Who- i. Conclufto*,
foevet repemeth , chargeth hknfelf with guilt , and muft needs
b: a (inner. lAdzm in innocency had no repentance , be-
caufe no (in; and the Lord Jefus faith, he came not to call
the righ-covu , but the [inner \o repe;tn:nce , Matth. 9. 12. Re-
turns do follow upon deviations , remorfe upon difobedience ,
and repentance is the work of a tran%reflbr.
But the Subject of Gofpel' Repentance, muft be a believng <f"y*^~
firmer ; alinner not only of jen:e , but alfo of hope) not on-
jy of convifdion , but alfo of confidence $ feeing a pardon procu- |-V
red for fin committed, fiaitk muft be the formal qualification
of a Gofpel-penitent , as the very foundation and fountain of
true re\cntance\ unbelief is-the very ground of impenirency ,
ardlock of obduracy. Gods common complaint of impenitent
lfrael , is, they believed no- , Pfal. 76. Then faith muft needs
unlock and releafe the foule unto its returne to God • for con-
trariornm ' eadem eft ratio , the reafon is the fame to contra-
ries. Saint Ambroje calls faith incendlum pamrentia , thefpur
of repentance ; and the Scripture doth fuggeft to be the pumpe of
repentance, Pial, 130. 4. There is mercy with tie? , that th u
fh nldeft be feared. Hence it is that the objetff of faith become
arguments, and the promt] es cf grace , psrfwafions to r prn-
tance, Jer. 3.13. The approach of the Kingdom e of God, is
the only argument urged by John theBaptift, and our Saviour, Mar.3. 2^17-
to enforce Repentance; mercy apprehended , animateth the
miferab!e finner to returne to God. lfrael mourned , but made
no returne until 1 Shecaniah cryed , 7 her: u jet hope in lfrael
concerning this thing, Ez,raio.2. The Affyrians put halters
on their necks, knowing that the Kings of Ifraii are merci-
ful. The Lawfhuttng the door of hope, may (tir up grief ,
and horrour , but it ftaveth off Repentance; fin feeming un-
pardonable, fees the foule at a d'ftancefrom God, and finks it
in defpaire., whii'ft the pardon proclaimed provoketh R.b:Il-*
fi.;K'.'iiiiiOn. Nemo \ off it pcenit nt am agere nifi cfai sfrrayrrit
indulge--- \am\ nahope, i.ohAp 10 repentance, faith Saint ^Am-
b.ofe. Repentance is argued from r and effected by the death of ffZffj^^
Chrift; Mounr (ftlvAry is the proper Bochim; the fufiferings erjd^p^u
of a Saviour the fad comments upon fin; the (ighs and gro&nes tmietxiomU
cfa. Redeemer > mo ft rending to r gardlejfe hearts? and the n'm ptijfi$iL\.
& r r 3 fwcar
a jo Repentance not to be repented. Serm. * s.
fweat and blodd of the Lord moft foaking and fuppling to an A-
dama*tine foal ; but faith only apprehendeth and applyeth a
crucified Chrift : Repentance the fouls Pump is drie, and difUlls
no water, u n till faith pou re in the blood of Chriil, and water of
Gofpel-promifes ; fo that Faith mnfl precede Repentance, as the
caufe to the effect, the mother before the daughter; for it muft
qualifie the true Penitent : It is a myftery beyond the reach of na-
turesthat a Son lliould coexift in time with the Father ; but neither
reafon nor faith can allow a priority of the daughter before the
mother.
I weil know many Divines affert the precedency of Repen-
tance unto faith ; but to my judgment it is more than probable ,
yea, pofitively clear, chat w order of time, Faith and Repen-
tance are infufed together into the foul j m order of jenre ,
and mans feeling \ Repentance is indeed before faith •
\x& in Divine method , and the order of nature , Faith
is before Repentance , as the Fount ainc is before the
Scream.
Eur it is objected that the order of Scripture doth fet Repen-
tance before faith ; fo in -preaching, Mark i. 15. Mat.-^.i.Lid^
3.3. eAfts 2.38. & 3.19. And Repentance is required as
the qualification which muft entitle to the promifes, remiflion of
fmne is onely offered to the penitent ; fo that Repentance
is the reafon of faith/ and ground on which we believe fin is
pardoned.
In Anfwer to this Objection ; I (hall propound unto your
Obfervation three Rules which make a full and ready refolution
to it.
~ 1 1 . Order of Scripture doth not alwayes conclude order of na-
*• u * tnre\ in 2 Pet. 1. 10. ffizUwg is mentioned before Election, yet
* who will deny EleBion to be firft in nature ? for whom God
predestinated , them he alfo caJhd, Rom. 8. 30. Again, in
I Tim. 1. 5. The pare heart, and good confidence is mentioned
I'9' before faith ; yet none can deny them to be the effe&s of
faith, which pari ficth the />^^;fortotheunbelieving,^^/7/^?>
pure , but their very minde and conference is defiled , Tit.
1. 15.
2. Mme, 2t uUManc fenfe is in many things the DiHator of Scri-
pure order: The Holy Ghoft fpeaketh of things as they are, ob-
vious
Ser m z 3. Repentance not to be repented. 40 T
vIohs to our fenfe and capacity , ra:her thin as they are in them-
felves, and their own order : Hence ic is that the promifes of
peace, pardon, and the like priviledges are propounded unco Re-
pentance, as a qualification obvious to our fenfe, and evidencing
our faith : Faith and Ekclvm muft be known a pofleriori, by
their effects, Repentance and Vocation, and therefore aie
mentioned after them : For though we Believe before
we Repent , we Repent before we know that we do Be-
lieve.
5. iJMifapprehnfon of the nature of Grace , doth eafilj lead ? £H[e
into a m'fiake of the orde-- of GrtP.ce. Such as deem common
illumination and conviction to be -Repentance, and Ajfurance of
pardon , joy and peace to be the formality of faith, may very well
place Repextar.ce befcre Faith; but fuch as underhand the accep-
tance of Christ in order to pardon, to be true and firing faith ;
and a ceafing from 'fin, and fericm application of our felves to
piety, to be the formality of Repentance, will plainly fee that
faith uniting us to Chriif , and deriving to us the efficacy
of his death and fuffe rings , that we may be holy , doth
Precede , and muft needs be the caufe of true Repen-
tance.
Let me then difmiffe this Rule with this Note or Observation. j*0^
Faith in its exiftence and ejfential ailcs, bat tv thout its reflexion,
fruits and efftfts, is the foundation and fountain of true Repen-
tance. Such therefore on the one hand ,as apprehend and afient unto
the H;ltory of the Gofpel,and are fometimes affected wich,and af-
flicted for their iin,but do not accept of Jefia Chrifi as tendrid to be
.Lord and Saviour , do fix rheir Engine too low to force the waters
of Repertance into the foul ; yet this Divels faith may produce a
- Repe-itance;for an Hypocritical Repentance is the refult of
anHiftorical faith. And on the other hanl, he that feeks afiu-
rance of his fin pardoned as .m argument. of Repentance, ma-
keth the effect both caufeard effect, andconcludethhimfelf in-
to a condition nor needing Repentance , vybijft he pretendeth to
rceitj hut the true frame of a Gofpel Penitent, is by fa-
aithtofcefalvation ( through the fotisfa&ion of Chrill our
TaviourJ extended to fin ners, himfeif nor excluded; andfercfo-
fing with, accepting of, and appropriating to hrmfelf the r;ene •
nl reisers of grace, and terais of the Covenant, to profirato
"himfeif '
49- liepnunci not t/be refented* ? Scrm.a?.
:Xdi at the feet of mercy, and purfue his pardon, urttill by
agsof Tmcere. Repentance, he affure himfelf his aimed achappi-
v&ffc is attained, and (hall vvkh certainty be poiTeffed ; and io he
experienced in himieif, and evidenceth unto ali others, that the
bdicvingUnneristhefubj^of Gofpei Repentance ; and now I
puifc to the third Concluilon confiderabie in the nature of
Repentance.
a Conclufiift, 'Snfe of, and [orrow for fin as committed againfl Godyare the fr.o-
cpffivc acls of true Repentance.
"Tr-Ae Rej-emance fas mott -Divines determine ) doth confift
in two parts > ( viz,, ) Humiliation and fanverfion ; the catting
Cor 'i.ii. down the heart for fin, and the catting off fin : A Repenting- for
hwl'rn<£&- ti-.icL annexe and fin, with grief, fhame and anguifh ; and Kef en-
a«c?<ri*. tihgfiom iniquity, Acls 8.22. and from dead >w£j,Hebr.6.i.
Revel. 9, 1Q- Thts difti^ftion, or rather dittribution of Repentance, isnoton-
\A*3 yjx'w- jy^i^tatedby the denominations of Repentance, which in the
■■r-i i. Hebrew is called Nachamy An irking 0 \ the foul ; and Tefh-ub-
T\2iwr\ b;iy At mi ng from iniquity; fo in the Greek , Metanelia y
tf#r*p&**'' After-grief ; and Mztcmia , After-wit; and in the Latine ,
Mswwi*. - pamtentidj and Refipifccntia ; the oneexprefling the fenfe and
forrowof the foul; the other, the retrogradations and returns of
it from fin ; but the Scripture a-fo doth clearly fuggeft, nay, fpeak
out tbefe diftinA parts of Repentance, Humiliation andtonve-
fioiii requir r.g fometimes the one, fometimes the other, when
Repentance is the duty to be discharged ; calling fometimes for
faflirg, weeping, and walking in fackdrtb and afkes ; nay, the
rending of the heat, and not the ga mm s> Joel 2. 11, 12. and
fometimes, and that very commonly, for turning to the Lord;
nay, the whole work of Repentance is in Scripture expreiied by
Humiliation ; in the promife of pardon to the penitent, their
Repentance is defcribed to be an humbling of ti e uncinumcifed
hearty and acceptance of the punfhmentof their (ir, Lev. 26.
41. So when Rchboam and Manaffch Repented, they are on-
ly (aid to hnmbl: thmfehes, 2 Chron. 12.6. & 33. 2. And
under the Gofpei we read of Repentance for Jin, as well as from
Jin; and 'tis denominated godly /W*p, which worketh Repen-
tance : iCor» 7. Io. Working not only as a caufe but comple-
ment, perfecting, finishing, and compieating Repentance, and
therefore the Apoftle James requires them that drav nigh t*
G0jy
Serm.i*. Repeat wet not to 1?j repented. 493
G >d, and clean t ihur b art, and. purifie their hands, ti.at they
he affl'fad, m-mrn and weep, and humble t htm elves under the
hand of God, Jane> z. 8,9,10. And the Covenant of Grace
promising Repentance, doth expreflfcic felf by thefe two ads;
you Jkall fee the evil of jof-.r wayes , and loa h y.tirjelvts he-
iatijc of your iniquities and abominations : And I w 11 put my
Spirit within pa, and caufe yon to wal^in my ways, E2sk.;6.
27,51.
So that according to the exprdTions of Scripture, as well as the
experiences of the Saints, Humiliation of the io*l is antjfcntial
aft, and eminent part of Refentan e ; and this is that which I in
the del caption do denominate fenfe of,and forrow for fin,as com-
mitted againtt God, thereby intending to note unto you, that the
foul mutt bz humbled that will bz lifted up by the Lord;
and his humiliation doth, and mutt confilt of th:fe two
parts , Conviction and Contrition , fight of, and forrovv for
fin.
The firft part of humiliation is, A Spirit of Conviction, or fight of Fjrft of
fin in every penitent font, which is no orher than the operadon of the humiliation.
Holy Ghoft opening the blinde eye 10 fee the deviations of th;
foul, and die dett ruction inevitably attending the perhftance in
it; this ad of Repentance and Humiliation, is no other but the
Prodigals return to himjelf in fen fe of his own ttarving condici- Luke ij. 17.
on, whil'ft his fathers fervants have bread enough ; the arrival of R
the Law unto the reviving of fin in T^auls fenfe and feeling ; om,7,*<
the communing -with our hearts % that we may tremble, and not pfel.4. y.
fin; a fearching and trying our ways, that we may return unto
the Lord; a fmiting in the thigh, with awhat have we done} Lam-3-S9*
the fmiting 0; <Davids heart, with an I have finned againft the 2Sam 24*10.
Lord ; the judging 0- our felves, that we may not bz judged of
theLord; the Spirit of bondage, which goeth before the Spirit
of Adop:ion : In a word, it is the fouls ferious ere& on of a
Court in its own breart, and letting confeience in the Throne,
and making a judicial pro cede to defcry and determine its eternal
condition ^ in order to which
1. It {f reads before it felf the Law of God, as that wh ch
muft be the Rule of life, and reafon of death and condemnation;
the will of God dictating duty,and diffwading iniquity ; awarding
ompence according to obedience or difooedience : In a word,
S f f deter-
494- Repentance not to be repented. Serm. 22.
determining of men, Thus di*4ndlive9 or tint* d» and tyl
thjslwillbeworfhipped, and you ihall be rewarded ^ in this if
you tranfg rede, you (hall bt thus punilhed; thefotil teeth clearly
that the Law is in nature and neceffity, a Sthdotfnafk'er to trihgm
unto Chrifiy whii'd by ferious conhderation of its genuine fenfe,
and due extent the foul ttandeth convinced this n du y tnfrjmd ;
this is fin inhibited, ; herein if I offend, not only in deed and
word, but thought or imag nation , I am a Traufgrejfjr bound
nrJir fuitt> and the expectation of judgment •, thus the CO.tl*ng
of the Law into Pants minde, becomes the rev valof (in; and
Joftah his reading in the Law of Mofes^ led h;m to the trem-
Dlings of heart,and renting his garment before the Lord, 2 Chron%
34. 1 8, \g\ For as indeed wi hour, the Law there is no tranfgrefli-
on, fo without the knowledge of the Law there can be no con-
viction ; ignorance of Divine flea'ure is the great obftruttiori
ef Repentance; and therefore the Prince of this world doth dairy
endeavour to blow out the light of the Word,or to blinde the eyes
of thefonsof men, that they may not fee, and be converted]
but God fends his Prophets ri(ing up early, and fending them to
read the Law in the ears of men, that Ifrad maf fee his finne ,
and Judah her tranfgreflioui The firft a& of Repentance, is the
falling of the fcales from off the Tinners eyes; the firft language
of a turning foul, is Lord, what wou'de/i thou have me to do}
So that the foul humbling, felf-examinant, feeing the Law to be
holy, juft and good, that which muft be the rule and reafon of its
condition', i tbeirg to arraign and condemn it felf, becomes ftu-
dious of the Law in its full fenfe, and dwt extent, in commands ,
pronations, promifes and threats, and fets before its eye every
particular precept, and pondereth the righteoufneiTe of t ha: God
who hath declared a curfeagainft every one that continuetb no: in
the Law to do it; and fo by the jiiifirkation of, and
inTght to the Law of God, exeketh the foii to felf- reflexion ,
una is cosdrained to cry out what have I done ? whereup-
on it
2. Surve'gheth the fafl courfe of his own life; fummoneth
toother all faculties, powers and merr.bers of both foul indbo-
dy, to make rehearfal of his paft converfation, in word, thought
and deed, andtogivc anexaft account of their conformity or
disagreement
Scf m. 7 2 • Repentance not to be rep en ted. 4 g 5
difagreemont with the Law of Godeftablifhed, and rule by which
it mull be judged; and now he communetb whh bis hear: , con-
fidereth his ways, exammsth him d. , makes an exacl: comparifor,
of his life with (Jods Law, layeth the lire dole to h's carriage;
andfoconvincethhimfelf of his deviations and irregularities, in-
fomuch that fin revival), and he djeth ; guilt appeareth , and
grief a'nd ilia me aboundeth ; his own heart condemns him as diso-
bedient, and a Tranfgreffor of the Law, that he is contained
to cry out, What / (hotdd do, I have not done-, and I have left
undone what I ought to have done. I have finned againft the ^otn'7-?f-
Lord ; if God be feyere to mark what is amifie, I cannot abide in
his prefence j for I have not only offended in part of his holy Law,
and broken the lead of his Commandments, but I hive violated
the whole Law, and am a Tranfgreffor again!* every Command;
nay,he cometh on this confiderarion to be convinced,of his anomy
and ataxy, the pravity of his nature, that enmity to the Law,
which is implanted in his very being, and that irregularity where-
by evil is ever prefent; but to do good he hath no minde; fothac
he mufl needs cry out, I have finned, and mud return, or elfe I
perifh ; now reproof finds ready acceptance from him ; the Mi-
nifters of God iliall meet with no murmuring, if they cry unto
him Thou art the man; for he is apt and ready to draw up a Bill
of Inditement, and read a large accufation againll his own foul,
his iniquities now finds him out, and foil oweth him everywhere,
that it becomes alive, and appears againft him with vigour,
not admitting the lead of Apology ~(Jput leading him
to Condemnation , and laying hirnfSpen to the Curfe
due unto them that break trie Law , and therefore he
now
;. Sentenceth himfelf as accured of God, and kotn-i ovrr t9
Divine fury ; the conference of h's guilt concludes him u der
the condemnation of the Law, that he feeth caufe ro wonder at
his very being, concludeth himfelf unworthy the lead of mercy ,
and God to be juft in the' greated ol judgments which lie upon
him; and fo proceedeth to judge himfelf, and feal up his own
foul under the curfe, (landing u der the continual expectation of
Gods fiery indignation to be revealed from heaven ; determining
itfelf a debtor to the Law, andasfuch, liable to juftice, and in
it felt unable to make the lead fatisfa&ion ; fo that now the foul
S f f 2 doth
496 Refentdritt notiobcrtfettitd, Sttm^z.
dorh rot only aflent unto the Law as true in all its threats ,'" but
app'ye& them unto himfelf \ cohfelTmg.ur.ro him belongs fhame
an&tfrfrifttfibrt*, heIkhd\hbrrou:, wo 'and eternal mifery, that
he lcnoweth;fqt how to efc-ape, biit if God proceed againft
him', he is moftmiferab!e-?nd undone forever; ancfTSis con-
tained with an^uifh of foul to c.-yorx, WhatihaH I do to be
• laved I
This is then the fM part of humiliation , when the foul in
this due order, and judical method of conv;cYion', is brought
to a fight of fin, to fee God offended, the Law violated, the
foul damned and deftinated to everiaftng woe -, if not Redee-
med by the mercy of a God ? who hath eftablifhed Jefus Chrjft
his Son to be a Lord and Saviour", to gve ' Rcm'J]i»n and Re-
fektMtcty and fo it proceeds to the forrow for his (in as committed
againft God.
The fccond part then of penitential humiliation , is contrit'-
humiliation. *'> ' or l0?roW for f* & committed again ft God: Herein the
foul is not only acquainted with, but ajfl&td for its guilt, fee-
tth rot only that it is a finner, but forrorveth under, and is
afhamed offo fad andfinful an eftate ; the (tony heart is bro-
ken , the Adamantine foul diffolved ; he rends not his garment,
but his heart, andgoethout and weepeth bhterly : He feeth'
with Jhame his many abominations , and rendeth with foul- di-
ftreffing forrow and anguifh , the Curfeof the Law that is due
unto him ; and confidereth with almoft fouf-d:ttrafting. de-
fpaire, the doleful eftate into which his fin hath refolved him 4
for he Teeth God withfyhom he is not able to plead , to be high-
ly offended, and therefore miift with Job confeffe that he is
Job 40.4, j. n t able to an freer when God rtfroveth ; he is vile, and muft lay
his hand on his no'th; though in his pride he hath ^f)jM!f>
yet new he hath noanfrveri yea, twice , but he dare proceed no
further. Well, feeing that all contending wkh God, is but a
da lining counfel by ivrrds wi hont [{now/edge , and fp he be-"
comes fubmiffe anclfilent under the fadde ft of affliction infli^Ved
FfaV^i.4. by' God- "Crying out, t^Aguinf th*c> the: ot.ly have 1 finned',
lam 3.55?. j\nrj wly fro:: Id a living man complaine for the yur.'if:ment of
his fin ? the foul is in it felf , confounded 0:1 the fenfe that
God claps lis hands again ft him for his Jin, therefore his he At
cannot wdnre } or his hands be ftreng , E2ek, 22. \ 3,1;4- Com-
funfiion
:erni2 2. Repentance not to be repented. 497
pun&ion of fpir'tisthe only condition of the convinced Peni-
xfixit\ hefeethhe isi'ablc tqthe curfe of the Law % and his on-
ly outcry is , *f/wx (hall we do t* be faved i He being con-
vinced tha: he hath crucified the Lord of life, is pricked at ih:
L-art; and in all approaches unco Gxi he is aflumed and a:iu-
zed, beciufe a man ■>] pllnud lips; nay, fadly feeing that tin !&•*■*•
ove rip reads him, his very right ewfnejf; is as a rnenfrruou* jfa ^4 6
cloth-, he like the poor publican, (tands afar off, and ckres
not fo much as lift up his eyes to heaven ; and his only note
and ecchois, Lord , be m.ruful to me *finner\ hehumbleth Luke rS.fi^,
himfelf under the hand of God, as having deferved the mod
heavy of plagues ; his haughty fpiric is now laid low within him,
he is wholly refoivedinto forrow, even goal \y for -row ; ir is his
grief that guilt is on his- fpiric ; but his greater grief, that his
fin i6 gone out against God ^ a gracious and an holy God y a juil
and an holy Law ; his forrow is a forrow of candor and inge-
xiuty; not fo much that he is liable to the . Iafli, and obnoxi-
ous to the curie , as that a Father if offended , the image of his
Qod defctd-, his grand complaint 'S , I have firmed again!}
God] his foul-affli&ion , and heart-trembl:rg is , God is offer.-
ded-, the frown es of God link deeper , and feize more iadly
on his fpirit , than the fharpeft of his fufferingsj his earneit
cry is for the joy of Gods falvat ion ; be is not only affllfted
with the terrours of the Law, which he confeflethbdongeth to •** Ilj
him , but is melted with merciful Minulrarions of the Gofpel of
which he is fo unworthy ; hz cannot lool^unto Cbrift but with
a ffirh of mo-crning, moved by the ftrengthof the remedy, to
fee the hefghth of his ma'ady , and by the dolor of a Saviour, Zzc^1>1o.
made fenfibie of the depth of h;s mifer'e ; by the mercy and
love manifefted tofo great afinner, he is Jed to mourn over
a gracious Savirur, like (JMarjt CMagdalene ^ he lovtth much,
and manifefteth it by lamenting much, becanfe much is for- Luke 1' *0
giv~n.
I Thus then the believing (inner comes home by weeping-
cro{fey findes convicVion , and- contrition , antecedaneoiss ad'ts
unto his conversion , a fenie of, and forrow for his fia, pre-
curfive parts of his Repentarfce ; and God holds thi^ method in
g ving Repentance fo: fundry wife and gracious ends which he
hath propounded to be effected. As,
a. Tq
4 9§ RepentaKc* not to be repened. Serm . o
I. To fuit them for , and engage them to \et an efleem en
Chrifi Jefaf , and the T\jmiffion if fin in him. The whole
need not the phyfician , bat the lick, and Chriic came not to
call the righteous co repentance, but the finner, Mat. 9. 12.
The hunted bead fl^s to his Dzn , and the purfued Malefr&or
to the homes of theAIrar, the chafed man-kilier to his City
of Refuge, fo the humbled finner unto JefusChrirt; like Pant
{laine with the fenfe of fin , and conftrained to cry out, O
wretched man that 1 am , who fall deliver me from this body
of fn f it {bonfeeth and faluteth Chrul for his Saviour, with
Rom 7.14^5- a'n> / thanl^ (j od through feftu Chrisi , / have gained the vi-
tlorj. The weary and heavy laden are the men invited to Chrifi:
Mar. 11. x8. f0r cafe and refrefhmen: ; for indeed fuch on y feek him , and
can be fatisfied in him , and duly favour him; the full ftcmach
of aproud "Tl.anfee^ loachs the honey-comb of Chrifi hisrigh-
teoufneffe ; vvhiPft to the hungry appetite of the humbled hn-
ncr , the bittereft paffio:s of a Saviour are exceeding fvveet;
the deeper the fenfe of mifery , the fweeteris the fenfe of mer-
cy. How acceptable is the fountain of living waters to the
9cus oleum non chafed panting heart , and the blood of Chrifi to the thirfiy
infundit nipt* [ou\ and conscience fcorched with the fenfe of Gods wrath!
vas covritum. tfe broken and the contrite heart is the only Sacrifice accepta-
Ben* ^je t0 qoc] . tne vvounded Samaritan is the fit object of
his companion ; a CMarj Cfrtagdaiene cannon but love
much , when looking on her fins , (lie feeth much is for-
given.
2. To fct them at enmity with fin ^ and in due fubmiffion to
his f acred mil. Sin is narural to the fons of men } and only
fmart for it will make us fick, andwill:ng to be rid of it : un-
till God bring Ifrael into affliction , they regard him not , but
then they fe\him daily, Hofea $.14. An unbroken finrer is
as unfit for GodsinftrucYqn, as 40 unbroken Colt for the fad-
die, or unfal lowed grourd for {cQd. CManafeh his Bonds
tk Cluon.33*1* break in him the power of his fin; and the fhakings of the prifon
to the heart-ake of the Jaylor ' makes him pliable to divine
j&. 1*. 30. pleafure , what frail I do to be laved}. Senfe of fin is a princi*
pie of fubmiffion under atfi;£t:on ; Khyfrculd a living m/w
c ctnplaine for the funi foment of his fin} Sins reviral unto remorfe
of conference, confirains "Taais outcry, O wretched man that
I
Serin. 2 2. Repentance not to be repent ed, 499
/ am , who /hall deliver me from this body oc corruption J the
humbled heart gives an heedyeareto divine inftru£hon ; They
*re not ftiff-necl^ed , but give their hand to the Lord to be led
by him, zChron. 30.8. and therefore God will teach the hum-
hi his way, Pfa.25. 9. A bruifed heart is like fofc waxe pre-
pared for divine impreflion ; fo that to the end Chritt may be
of eikem as a Lord and Saviour , the penitent foul mutt on dut
conviction cry out , Wherewith fh alt 1 come before t,e Lord,
and bow my {elf before the High God? jha& I come before him
wit' burnt-offerings , with Calves of a year old} rvill '.he Lord
be pleafed with thoufands of Rams , or t*uih$nfanA rivers of oy It >
fhall J give myfift-b^rn for my tranfgreffon , or ihs fruit of my
body for the Jin of my font} Micah 6. 6, 7. And to the end
we may befetagaicift fin, it mutt LUng the conference , andfo
work us into a vvillinsneffe to do or iuffer the VViHof God,
making us with earnettneffe and refolution , cry whan prick-
ed at the heart , what frail wm do to be fiv.d> fo that a light
of, and forrovv for fin as committed againtt God, are parts of,
and effentalto true repentance; only before I pafle from this
Co.iclmion, let rt benot.jd, that they are yrec*rfiv€ *&s ; Re-
pentance cannot bj configured without them ; bat chey arerrf-
curftv , fuch as al waves ^o before ; fometimes, yea, too often
( at leaft infhevv and appearance ) wi hout true Repentance.
Judas is convinced of, and catt down for {in unto utter de-
lpaire, crying out, / have finned in betraying mn cen blo&dD
And -^4h..b may humble himfelf in all external expreflions, and
many internal operations of the foul, and yet never be turned
unto the Lord. We may not indeed deny that humiliation ,
cfpecially in the external ails and expreffions goeth many times
without convcrfion and compk ated repentance , and fo we
rnuf} needs conclude , Conv Bion is not true grace , or an eft ate
of faying I olinejfe\ but that fad complaints of guilt may pafiefrom
Reprobates and damned loules; yet we mutt remember, Kefan
tttnee r c :iverfon nev'f go.th without humiliation , fieht of,and
jorr-v fcr vn?\ In the order of nature men mutt be convin-
ced of, and confounded for the evil from which they are con-
verted; we ca- not hate and avoid the evi we do no: k ow,
and know to aftiidt us; a»ndthe order of Scripture doth alwaycs
czll to a communing with our hearts 3 that we may ftand in
awe,
5oo Repentance not to be repented. Serm.2z.
awe , and not {in ; Pfol. 4. ^. a [earchlng and trying &ur waycsy
before we cum unto the Lord ; the Law mutt do its work , as a
Schoohnaficr , to every loule that is brought toChrilt; and the
Gofpe ever fends the pricks into the h:,art offuch as repent un-
•*to remi;fion of fin , Acts 2. 37, 3 ?. and the fpirit of bondage,
' before the fpirit of Adoption , of power, Jove, and a found
Btitfde, Ron§.$. 15. Preaching Repentance is the opening the
blind eye, and the bringing the Prodigal into his right rninde,
that inthefenfe of his fad eftate , he may go unto his father
and feek mercy. The work of the Word, is to make them
fmer s of Jenfe , that fhall come to Chri-fl: for cure #r* caft down
all frmd imaginations ) and every high thought which exalteth
it [elf , and [to bring into obe.'d nee to Chrifi , 2 Cor. 10. <$.
to ajf'ccr men with gm!t and danger y that they may with ferven-
cy cry, What {bad r?e do to be [aved? to convince that the
iillies of deach , will be the end of the way in which they now
walk , that they may flee withdefire, and returne without: delay.
In a word, to affeft the heart with the high tranfgreiTions of
Gods holy Law ,• the difobedience of a gracious Father , and
offence done to infiniteneiTe , that the foule may down on its
knees , proftrate itfelf at the foot-ftoole of mercy, fly to Je-
fusChriAas its Redeemer, Surety , and alone fatisfaction , and
fo fue out its pardon by a ferious return to God ; and thefe are as
it were, the pangs of xhz New Birth, natural, and neceiTary,
though fomerirr.es abortive and mifcarrying;the firft part of fin-
cere repentance , though not alwayes iuccefleful to perfect and
compleat it; for although we muft not call the convinced con-
[cieme a Gofpel- Convert, yet the Convert \% alwayes convinced;
ienfe of,and forrow for fin,is no infallible fign of faving grace;yec
faving grace andiincere repentance, is never wrought without a
fight of,and forrow for fin as committed againii God; for this is the
precurtive a& of true repentance •, and whenever God will feale
up u ne'er impenitency , he flops the parage and poffibiiky
of humility, making the eare heavy, and the eye dim, and
the heart hard , left they lhould iee with their eyes,hear with their
eares, and be of humbled heartland fo be converted,Afe.i 5. 1 j.
And fo much for the third Conclufion •, but. again,in the nature of
repenunce we muft Note,
v Turning
Scrm . a a. Repentance not to bt repented. $01
Turning p o, a il In to God , is the formality of trtte r^pen-r +.Co*clufmt
lance. Sincere conversion is :he fumm* total* y and ratio for-
mal Is of a Gofpel-^en rent ; Remorfc for fin without a return;
from fin, will arfordyouno comfort; fin is an aver f on from *
God; and repentance z cow. r fir* to God; the common call of '
iinners unto repentance , is to tum^ and return to GW, Ifa.44.
22, 5>j7- Jer.4. i, 18,11. and many other places ; whenever
repentance is promiiedor predicated, and fpoken of in Scri-
pture, it is ordinary by this terme , of turning , *nd returning
to the Lord, Iia. 19. 22. Ifa.^9. 20. and thac not only in the
Old, butalfo in the New TeiAamcnt , 1 cpet.z. 25. fVe mere
like fljeep that were going aftray , but are -novo returned unto the
Sheplrrd and Bifhop of cur foxles. Every Tinner is towards
God , like Hagar refitting the Will, and then running from
the preience of her Miftreffe , until! by the Angel of the Co-
venant, called to repentance, andcaufedto return by weep-
ing-crotfe, and fubm:t under his hand. Like Travellers we are
out of the way, and running upon our mine, and had need to
call one on another, Come, snd let us return to our God, Hof.
6.1. Like the Prodigal we are out of our wits, untill by a
fpirit of repentance we recover cur found mind , and return
to our Father , from whom we have madly run away , fo that
the very formality of repentance , is returning. AH J
conviction and confeflion , nay, contrition and condemnation
will not conftituce a Gofpel-penitent for want of eoxv:rjtc7r.
Repentance when it is true and faving, makes the miner ficly
fmite en his thigh , and fay, What have I don:} and fpeedily
to face about and fay , / will do fo xo more ; the Gofpel-p>
nitent is a pofitive Changeling,' no more the fame ha wis,
Old things We done away , a'i things are become nr.v ; he is
really and throughly changed; not in his fubftance , as the Fa-
milies fondly fancy; nor in quantity, meafure, and degree,
as common Chriitians too commonly dreame , but in quality,
nature, frame, and difpoiition ; the foul and body in regard of
thai: etfence , powers, faculties, proper and natural a£i)ns,
remaine the fame after that they were before repentance ; for-
rovv, fear, joy, love, deiire , natural paflions and affections ,
are indeed altered , not annihilated, reikaaed , nay, regulated,
no: ruined ; but the whole man is in refp^ft of property , b:nt
T 1 1 and
c; o 2 Repentance not to be repented. Serm. 2 2 ,
and cifpoficion no more the fame, bur a very Changeling, thac
it ma) be laid of them as of Onefmus in time pad, unprofitable ,
but now profitable, Philem. il. Or as of the fyrinthians, they
were Thieves, Fornicators, Idolaters, Adulterers , Effeminate-
Covet t4£t j Drut\?rds, Rev Hers, Ext o t loners, What nor; but
they aft wafk'd, they ere clean' cd> tl.cy are faMfred \ the ve-
ry bell of men before the grace of God their Saviour appear, by
the working of Repentance, and renewing of the Holy Ghoft,
are as the Apoftles themielves were, Fo?li(hi Dijdedient , 1)e-
ce>ved , ferving divers tufts and pkafures , feheUUfu to Gods
holy will,- running from his gracious prefence , and continually
going aftray; but when by the grace of Repentance they fee, and
are fadned for their aberrations, andfinful courfe, they ipeedijy
return from ail (in to God; fo that turning is their general aft
and bu tin die, and it conf.fts of two parts anfwerab'e tothe terms
about which it is converfan t, and they are,
Receffion from fin.
Reversion to God.
Or as the Prophet ( in the Name of the Lord )
phrafeth it , a ceafing to do evil, and learning to do well,
Ifa. 1. 16, Or the wicked mans for faking his evil way, and the
unrlght.om man his thoughts, and returning td' the Lord, Ifa.
55.7. Or as the Apoftle James , a cleaning pur hands you (in-
ners,and pi.rglngyour hearts yott double-minded ; and dravvin0 nipfi
unto the Lord, James 4. 8. The work of Regeneration do'th
confift in putting off the O I d,and putting on the New man. It is
not being conserved to the World, cr fajhioned ac.o dlnrr to the
tuft of } gxorar.ee ) but being transformed by the re new i no- of our
7k inde, to be holy as God is-holy, Rom.i 2.2. 1 Pet. 1 . 14, I 5.
Firft part of so that the firft parr of Conversion is a Receffion from all fin ;
which the Pfalmiif caiieth, a departing from iniquity, Pfal. 74,
iCn 14, 37. 27. as the original word will bear ir, a fibftrafting from
fn, that the number and increafe of it maybefmalJ, and ^at the
» -T , » length amount to juft nothing ; and as the Prophet Ifaiah\ a re,.-
I \cLhO~ClLcJ? a,1>- r r ' i i <■> •• i i • r • . .
ffl mmtSv .fagfa"*-™**'' as the&£tuagmt rendrethit, nrtfiing, andbe-
v>^V. ing quiet from the practice of iniquity, fo in I[a.\.i6. and at af-
ter a forf.kjng if Lis evil ways, utterly deferring and relinqui-
shing fin, ifa, jj, 7. this is that which the Apoftle calletri a
i&fting off, fiingingfromuswUhdeteftation, and anger the works
of
£enii. 2 z. Repentance not to be repented. 503
of d.ir^e^Txov.i ?.i2.fo as never m re to havcf Ho vfklf with the
unfruitful works if da>k^effe^ but rather reprove thiin > Ephef,
5. 8. May, it is aja Apoiiatie from fin co break League with, and
violate all chofe bonds in which we (land bound to proianeflcj
and with raize and refolution rebel agiinll: the Soverai.,n:y of fin
which it hath e^ercifed over us ; it we will call on the Name of
the Lord, and become hii Siib;ecb, we mult recede, rebel a-
gaintffin, bid open defiance, and proclaimc open war againft it,
notwuhilandingallthoie engagements that lie upon us; Ct him
depart faith our Tranflation, in the Original, Apo tatize from^A8'"?7" ***
unughteoufneiTe, 2 Tim, 2. to. Sin bach an incereftih, and en-
gagement upon men, by nature they are ob liged to follow it, and
the whole man is too much devoted to purfue and obey the di-
ctates of Jtift ; but Repentance difchargeth all, and turneth the
h hole man into an eftrangedneffe to,nay,enmity agairft lin;fo that
both foul and bodkin faculties and members c'o withdraw from
fin,the thoughts are now no more engaged to contrive and devife
iniquity, nor the heart to embrace it, or hands to ail it ; ths m ru-
bers of the body are m longer yielded to b: the inflruments of
unrigntcoufneffe ; but the contrary is no,v effected by Repentance.
In a word,the penitent foul recedes and turns from all fin. Fi:u\B7
the afprehenfion of his minde\ feeing lin and its iinfulnefle , he
difcerns the contrariety of it to the Image of God, by the Law,
which is by the Spirit of Repentance engraven on his heart • he
now knows fin, which he never knew before; he difcovereth a-
bundanceof evil, in what he deemed exceeding good; he now
feeth he finned to the damnation of his foul, in what he thought
to have been good fervice to God ; he is now freed from error,
and readily difowns, anddamnethasdefperately wicked what h*
fometimes allowed and argued for as eminently good ; with Jobs
proud friends, when penitent, feeth he hath need of Gods par-
don, and fobs prayer for the very things he fpake for God; and
like pharifaical Paul , feeth horrid un/ighteoufneffe in all his
felf-ri^hteoufneffe of which h? had taunted ; fo that fin (hall no
more impofe on his judgment, but he will try all its dictates, and
difcover the falfehood that is therein. Secondly, By the *lre»
ralon of his will and affections ; that he fnall not more difallow,
than deteft the finfulnefieof fin ; he no footer feeth his iniquity ,
but he hathcth hlmfelf becaufe ef his abominations ; fin Was ne-
T t t 2 vet
* 04 Repentance not to be repented. Serm. 2 a .
ver fo much the obje6l of his afteitions, as now it is the object
of his pafllons ; what he before lovedy defired, delighted in, he
row by Repentance hatethy fearethy envieth -with David , //?
hauth every fa Ife wi<y,and the very workers of iniquity ; if he
be fuEprifed by the difficulty of his eilate, or diftemper of his
minde, with an act of fin,he loaiheth himfelf becaufi of it, and
with &t hi profefierh,iV<? the thirds that I would not do ; the very
exiftency of fin in him,is his intolerable bu.rden,0/> wretched man
that I amywho (hall deliver me from tins body ef 'corruption, ,is his out-
cry fdeath is defired,becaufe he would (in no more;he would rather
be redeemed from his vain crnv:rfatio/tj\\m from wrath to comes
penitent ^4n elme had rather bein hell without, than in heaven
wi-:hhis iniquity, and therefore he yet recedes. Thirdly, Into
an abllinence from^ nay*, aftual re ft fiance of fin • he puts away
the evil of his doings, fortakes his way, abftains from the ap-
pearances of evil; be is now afhamed of what he hath fome times
acted with eagernefle ; he now preacheth rhe Gofpel he fome-
time deftroyedjand biefleth the name . heblaf^hemed ; he is not
only retrained himfelf,but he labours to reclaime others from ini-
quity ; nay, not only is his hand with-held from fin, buc his heart
is fet againft it ; hisftudyis to tpmifie his eartily m.mbcrs% and
his refolution that fin ihxli not raigne in his mor al body , that
he fh-jhld hey it in the iafi tfareof ; he is careful to avoi i ail oc-
cafions and inducements unto evil, he fearerh to make pmvlfon
for the prfkj to fult.ll the lafi thereof ; his hearty prayer is,that he
may not fill imo temptation, but be delivered from uit\ here-
fifteth ail iinful aflkilts, ftriveth aga'nft fin tint, very bloody his
righteous foul is grieved for the fins of others ; all his compl int
Ender forrows is againft fin ; his care is co be rid of Cmfiisfear of
falling into fin.
So that theGofpef-penitent maketha perfect recefllon from
finy all fin^ fin in its kjnd?y not in its ff.ries or degree ^ not O"'-
ly this and that fin, but fin which is contrary to Gods Law and
Invge, beitfinfmall cr great, natural, and near allied unto
him, it is his care to keep himfelf from his <n»n 1-iiq-i'ty^ the fin
of his complexion, calling, confutation, or co-didon ; he will
not indulge his right eye, or righ han J in opposition to Go is ho-
lindfe \ No plea fu re, profitot honour tell w'llingly hire him to
the kail iniquity ; the penitent eye judge th fin by its complexion,
nor
Serm, 2 s . Repentance not to be repented. 50$
not its compofitioii ; by ids colour, not by ics weight ; he deter-
mines of ir,not by companion wi:n it felt, but ics non-conformi-
ty to Gods Law ; fo that if you fay of any thing there is fin in it ,
you have laid enoogh to fee the Gofpel penitent againft it ; for he
is tumid ft m all evii'l yet rake along with you thiscau:ionary
Note , thai you run not into finfnl defpaire and defpon-
d^ cy , in obiervinj your penitent ReceiTion from finne.
S'ws cxifteuc), and fomctimes frev.ilsncy , is confident with a Caution*
penitent rectjjior?) and timing fie** it. Sin may remain, though
it doth not raigne in a gracious foul, who is there that lives ,
and fins n t : If wc ay ft* & not in us, we are lyars , and the
t #th u not in 11s. The ri-htcous themfelves often fall; AW-,
the Preacher of Rcp.n rs>ee to the old World , becomes the fad
tatter k of n.r/ie y to the new World. Penitent Paul hath
cacfe ro c0nXpfait*9 tfhen I wrvJd fo good , evil is freftnt with
rrn : bin abides in our fouls, whii'ft our fouls abide in our bodies ;
fo long as vve live we mutt expect to bear the burden of corruption-
hn exins nrncbe :cf Saints by way of fuggeftion, natural incli-
nation, and violent inhigarion, and enforcement of evil; and
fotaki gadwnta^eof the difficulty of our efhte, and diftempe:
of our minds, it drives us f onetimes into moft horrid anions, e-
ven Davids Adultery, or Peters denial of Chrift ; v\hich of
the Saints have not had a fad experience hereof • nor mtift it feem
to us (trance; for Repentance doth not cut down fin at a blow;
no, R is a c >tiftant militation , and coarfe of mortification ; an
habir and principle of perpetual ufe, not action of an houre, o;
littler me, as we have Noted before ^ it is a receffion from Oak
all our days, though fin run after us ; if once we be perfectly freed
from fins aifaults, we ih.'ke hands with Repentance , for we need
it no more ; lb that let it no: be the trouble of any that fin is in
them,' butler it be their comfort that it is fli untied by them;
that you fall into fin, fa>le nor in yourfpirits, let this be your
iiipponyhat you flie from, fall out with, and fight againtt fin ; the
true penitent doth evidence the rruth ard ftrengrh of h;s Repen-
tance, by not adm'tixg (ins dictates without refinance ; not
aftirtg Cms precepts wiihoutrchlhn ce\ when he devifeth evil,
bu mir.r?di k to fe ve tm Law of Cj ' od ; and he approve th of
tharasgood; he doth what he would not ; the Law in his mem-
bers
5 o6 Repentance not to be repented* Serm. z 2 4
bers rebels againtt the Law of hismir.de, and leadeth him cap-
tive ; and therefore he ?b des not under fins guilt or power with-
out remote ; if he be drawn to deny his Matter, he goeth out,ar.d
neejeth bitterly; he is in his own eye 4 trucked max^ whil'tt
oppretted with a body of corruption; nay, he retireth not into
finful fociety without refining ; his foul foon thinks he hath dwelt
too long in Mcfhcch^ and in the fTexts of Kedar; the wicked
are to him an abom:narion ; whilTt then any foul maintained! this
conflict, and fovilibly difalloweth what he fometime doth; he
may fafely fay it is no more /, but fix that dwell th in me ; for
fm Je-, vaxts J0H are to whom yon y'n id jour fclves , e -vants ,
Rom. 6. 1 6. and comfortably conclude that as a Gofpel-peni-
tent he turaeth from all fin; and that is the firtt part of
the formality of Repentance,the fecond naturally followerh,and
that is,
q^^a nirrre Revtrfion to Gody a reception of Cod, God and God only,
jecona part v;i , , . , . * j '
convcrfion. becomes tne adequate object of Gofpei Repentance ; man by
fin hath his back on God; by Repentance he faceth about ; all
fin doth agree in this, that it is an aver/ion from Gody and the cure
of it by Repentance mutt be conversion to Gtd; when God calls
for tn e Repentance, it is with an if thou wilt return O Ifraely
Ter 4. i. return unto me ; and when Repentance is promifed, it is pro mi-
fed that the children of Ifrael (ball return , and feehjhe Lord
their God, and David thei- King, and fh all fzar th? Lord and
his goodncjfe, Hofea 3. 5. And when they provoke one ano-
ther to Repentance, it is with a come let us return unto th?
Lord 1 and when provoked by others, it is to return to the Lord
their God) Hofea 14. 1. and when God calleth , and chaigeth
their Repentance with hypocrifie, it is with this complaint, They
cryedj but not unto me ; and they returned, bxt tot Unto th? moft
High, Hofea 7. 14, 16. The Gofpei penitent turneth not from
fm to liny as do the prof an: ; nor from ttnful rudeneffe to common
civility , or only moral hone fry, as do the civil hone ft mm; but
unro piety 1 ails of Religion, unto God : God is the fole object
of his affecYion and adoration ; the true penitent is proftrate at
the feet of God, at him oxly that pardonjth iniquity , tran-grcf-
fionandpm And pliable to the pleafu re of God , as him only
that hath prerogative over him; the whole man, foul and body
is bent for God, and purfueth communion with, and conformity
to
Sent! 23. Repentance not to be repented. 5 07
1 Pec, 2,
to God; not only doth Repentance turn us from what is grie-
vous and contrary to God ; but unto that which is agreeable, and S
acceptable Cod , the mind? return th from the deviling of
evil, to the review of the minde, and will of (jod; from fitting pfj
in the feat of ihefcorneful, brito meditating on the Law of God ' ' V' *3i'
nghtandday, his earneft oar-cry is, Lord \ what wonldeft tkouAet**!*.
have me to do} for he is transformed in the fpirir of hisminde
to prove what is the good and accept abl:w: II of th: hord\ Rom.
12. 3. and full well knoweth iris life eternal to know God, and
Jefus thrift, and therefore having once tatted that the Lord is
gracious, he as a new-born babe defireth the fimere milk, of the
Word\ Gods Word is his great delicht, and beautiful in his eyes
are their feet that bring dad tydin^s from Zion. The will and n .
rr n - u -i r , - j , Kom.io.15",
affeuions return trom all evil, unto a re olm ion , ar.d ready ac-
ceptance of 1 he ^o:d, and acceptable will of God ; not only do:h
theGofpel penicenr. pray, wherein 1 have done amtf do thou
(hew it me, 1 will d> fo no more', but alio ffteak^ Lord, for thy
few ant heareth ; for ic is wholly refolved into the will of God
approving what is good, prizing every ail of worfhip, and pur-
pohng an exact obiervanceot it, fmcerely praying, Let thy will
ire dor.e on earth a4 it is in heaven ; and accounting it his m:at
and drinks to do the wiH of God', his defires and affections run
out to Cod, and God ahne , there is nothing in a 1 the earth to
be compared with God, nor any in heaven acceptable to the foul
heftdes God, Pfal. 7?. 2^. The Lord becomes his very dryad and
delight ; he re;oyceth in the Lord, and continually feareth before
him"; fuch are his affections row towards God>tbat he e'en leave all
to follow him, father, mother, fitters, brethren, wife, chil-
dren, lands,hci.fes •, nay, life it felt becomes nothing in rtfytv
of Coi. AGofpel penkent ftards convinced, that if any man
love the world, the love of the Father is not in him, 1 Joh. 2.
I-f; And if any man loie any thing better than thrift , he is
not worthy of him, Matth. io.^.anclfohe accounteth all things
d'tffe and dung in companion of Chrift, Phi!, 7.7. The Lord
is hi > cbieiviT among ten thoufand, his all in all ^ and fo his onf-
ward man Is ready in the utmoft of endeavours to do the will of
God ; he is vv* o ly refighed to Divine pi *afure, to do or frffer a-
nytbing: Cod fhall not erjoyne what his attempts and utmoft
induQryfliallnotbetoperforme, or inflict what he £hall not in
patience
580 RtffvtatM not to h npented. Serro.ajj,
patience and ii lent fub million endure; Repentance is no other
pct, i i, than the obedience of faith ; the penitent Romans do obey from
the heart the forme of found wcrds unto them delivered ; or as
'Eit op-yaj!- tne Greek bears it, into which they are delivered ; as in a mold
J>jv^? ™mV which leaves its ihape and impreflion on that wh:ch palled through
%P ' it, Rom. 6. 1 7. For the ftony heart removed,the Law of God is
imprinted in the foul, the Spirit of Repentance makech us wall^
Ezek.3. 16. lH G°ds way , and to do his Statutes. The command of God
carrieth the truly penitent contrary to the commands of men;nay,
corrupt dictates of the;r own foul, f feph dare not (in againft
God for all Pot if bars pofTefTion-, nor Daniel flack his devoti-
on for fear of a Lyons Den ; nay, it is irkfome to a penkent Pe-
ter, to be once and again provoked to obedience, as half angry,
Joha a 1. 17. he cannot but cry out, why Lord, thou knowefi I love thee; he is
ready to execute Divine prefcription agai ft the utmoft of oppo-
sition; he never defireth other Apology than whether we obey
Go I or man ju^ge ye • for Chriftis exalted to be Lord and King,
to give Repentance, '&c. Not only doth he believe, but isalfo
ready to fuffer for the fake of Chrift ; he is contented to be at
Gods carving, as unworthy any thing -, under ftiarpeft forrowshe
Pfal. 3?. $> ls dumb, and openeth not bis mouth becaufe God did it; in fad-
deft difafters he complains nor, becaufe he hath finned againft
a Sam. 16.10. the Lord; let Shimey curfe him, he is qna\ nay, grieved at the
inftigations of revenge, for that God hath bid Shimey curfe; in-
all his actions and enjoyments, hr is awed by, and argueth not <*-
gawft god. However he may with Hezskis.h, flip and fall in
his life time, yet the fupport of his foul at death isy Lord, %j-
member I have talked before thee with an up right and perfect
heart, and have done that which wot right in thine eyes , I fa.
3". ?. And with Paul, he may finde a Law in his members
rebelling againft the Law of his minde , yet can thank-
God, that with his minde he fe<ves the Law of God , Rom.
So that true Qofpel Repentance doth not only convince and
caft down, but t hinge and convert a (inner? (enfe of, and forrow
for fin as committed againft ( -od, are necetfary ar.d elfential parts,
but not the whole, or formality of Repentance ; ro, rhar is a
turning fr cm fin, all (in unto God, only unt ■ a C, od ; it ir.cKi!-
geth not the leaft iniquity, nortaketh up/hortof the Iftrd* it
ftayeth
Scrm. a 3 • Repentance net to be repented. 5 q^
ftayeth not with Jehu at the extirpation of Baal ; but with
He^ekiah and j ofiah,Rcftrcth thePaff cover, the nor/hip of the Lord;
and that is the fourth thing confiderable in the nature of Re-
pentance.
The fifth and laft condufion is, Corfeffion of fin,and 'foyer for $. Cotu!«]?o*>
its pardon, are constant concomitants of true Repentance. The
true penitent is not only the (inner 6rft*fe9 but of hope, and
therefore a fuppliant at the Throne of Grace, proftrate at the
foot-fiool of mercy, confeffing fin, and filing for pardo i , free-
ly accufing, and fully condemning it felf before God ; every
penitent foul comes to God,like Benhadad to die Ki' g of Ifraely
rviih an Halter about his Xff£^> PraFnS > Forgive ui our
tretfajfes. David is n6 fooner brought to Repentance by Na-
than, but he is brought on his knees before the Lord, with an
I hove finned before the Lord, 2 Sam.12.15. Returning Ifrael
mult take with them words, and fay, Receive us gracloufly, take a-
way all iniquity; Ajhur fin all no: jave m , we will not ride upon
Hordes, neither will we fay any more to the workjf our hands, ye are
our gods, Hof.14.3. When the Prodigal comes to himfelf,he goeii
to his father, and cryeth, / have finned againfi heaven , and a~
gainfl thee; I am no more worthy to be counted thy fon ; make
me oi one of thy hired ferv ants, Lu\. I £21. Confeffion of, and
prayer for fins pardon, are fu ch kifeparable concomitants of Re-
pentance,that the whole work of Repentance is expreffed by them,
as if they were the formality thereof; thus when Repentance is the
refultof Gods chattifements, God obferves, if thej (hall confeffe
their iniquity, and the iniquity sf their F others, their trejf iff e where"
by they have treffiajfed againfi me, and that they have walked contra-
ry unto me, then will I be merciful^ Lev it. 26. 40. When Achan is
called to Repentance, he is required to give glory to God,and con-
fejfe his iniquity, Joth.J.lS. and fo Ifrael is required only to ac-
knowledgeher iniquity, that fhe hath tranfgreffed againfi the Lord
her God, and hath fcattered her wayes to the Br angers, &c. Nay,the
very promife of pardon to the penitent, is entailed on an humble
fuppliant confefTion of fin;/f we confeffe our iniquity, he is merciful
and gracious, ready to forgive us our fins,i Joh.1.8. So that there is
no coming to God but with confeffion of fin,and prayer for its par-
don,and indeed there is great reafon that thefe fhould accompany
true Repentanee, becaufe confelfion and fupplication are;
U u u Firft,
*io Repentance not' to be repented; Serm.2i.
pirft, The vent of gr\er\ they give eafe and quiet to the penitent
perplexed /W ; convi&ion concealed, is like a burning bile, in
which the ill humours in a mans body do rancour and fwell,
bum and pain the whole body, as willing to be gone, and
orily giv&n eafe.bj? being ■ lanced, ' open'd , and let out by
cbnfeflibja and (application ; guilt concealed , is like the
wir.de confined in the bowels of the earth, making roaring
ruptures and dreadful earthquakes ; unconfeft fin is the fpring
of horror, and principle of all amazement ; David found it fo
on his fad experience, PfaL 32. 5. when I kept ftlcnce , my
bones waxed old through my roaring all the day long ,
but I acknowledge mine iniquity • until! then he could find no
• comfort.
Secondly, The vomit of fin , fo Origen did ufually call con-
feflion ; for it is the loathfome rejection of fin, an eafmg of the
foul by evacuation of what burdened it ; crafting up with grief and
pain what we can1 off with deteftarion ,* confetfion is the emptying
the foul of (in by exprefTion of all paflion againft it felt; accufa-
tion and condemnation turn the heart and whole man againft (in %
fhame makes us fhun evil ; the penitents in the Primitive times
did confefle their iniquities to God in the fight of the
Church, and if they again relapfed into the fame fin, and apofta-
tized to their old courfe, were faid to return with the Dog to his .
vomit) and the Sow to her wallowing in the mire , 2 Pet.
2.22. • -
Thirdly , The vindication &f Gods jufiice in all the afflifti-
0:1s by him .inflicted. David acknowledged , and cryeth out,
Againft thee , thee one/y have I finned, and done this evil in
thy fight y that tiou may ft be jvftified when thou jfeaksft > and
c 'ear when thou judge ft , Pfal. 51. 3. and therefore confcffion
i-s faid to be a giving glory to God. Jofh: 7. 19. Jerem.
15. \6. It quel's all quarrelling paflions agSinrt God, illy
*' * fh:p'ld a living man complain? a win for the jnnifhm'ent
cf his fixne. The language of a confefling penitent is ,
Thou hasi pmifhed us leffc then cur Intern tes do de-
frrve , Ezra o. 13. And to us belong Co. funon of
f.ice , but to the Lord belongeth Kighteo.ufneffe , Da-
wn
Tti
Scrm 2*. Repentance not to be repented. 511
Fourthly, The voice in which G W i* wetl-p leafed >Go& loves to fee
his people with ropes about their necks. Only acknowledge thine in'.-
qu'ty is Gods demand; this loon meeteth with acceptance. /
have fimed , is nofooner fp ken by David, but the L d *lfi zslm. lh x^
hath mken away thine iniquity is replied by the Prophet ; my,
David can wkneffe, timjatdl wiU canfefo and thofi.forgaveft p^a'-32- f«
mine ihiqtiity. God will nor ftay his correcting hand, uritill the
ftubborn heart tckpenfledge his iniquity ; but then he will do it; Levici*.
the companions of God give an affectionate check to the (harpesfl
corrections of his children, if but moved by their corfeffion and
complaint; Ephraim cannot fooner relent unlet Gods hand ,
thin he recent of his anger. I heard Ephraim bemoaning him-
felf, faying, / was as a Bullo.k^unaccufiomed to the yoke 3 /
was ajhamed , / was confounded ; turn me , and I (hall be tur-
ned , moves Gods very bowels to pity, Is not Ephraim my dear f on}
Is he not a plea f ant childef 1 will [urely have mercy upon /i/Z^Jer.^i.
18,19,20.
We fee then that there is much reafon why theGofpel-pen'tent
muftbeaconfeffingfuppliant; but before I paffe this Conclusi-
on, let me briefly propound unto you the Rules which muft guide
our Confeffion, evidencing and accompanying our Repentance ;
and they are thefe.
1. Confeffion muft ffring from Convitlion, and Jpread it (elf
unto Condemnation. Soul-fenfeof guilt unto fighing, muft make
the tongue fpeak of it unto fhame ; compunction of fpiric muft
be expreffed by ^application •• Then (h all you yemember yur own
evil wayes , and ywr doings that veere not good^ and fhall loath
year fe Ives ; our common Tranflation reads it, But (kail judge
your 'elves -not worthy to live , as other and better Tranflations
read, fo" ymr iniquities, and your abominations , is the pro-
mifcof the Covenant of Grace, E^ek. 16.1$. Confeffion of fin
wh'cfa fprings not from fenfible convi6tion,and fpread s not to felf-
condemnation,isan hiftorcal narration, & verbal recitation of fin;
like the curfory read:ngof an ordinary Indicement,no penitenti-
al confeffion of fin;the penitent prodigal begns with I have finned,
and ends with / am not vorthy^it is an eafie matter for Saul to fay
I have fin ed,I have t ran fgrefl'ed the Commandment of the Lord ,
but (till he fiaves off the fenfe of it, and not only diiputeth againfi
reproof, but at length diverts his conviction by an Apology ,
U u u z I
5 1 3 Repentance not to be repeated. Serm, 2 z*
l feared the people , and obeyed their voice , I Sam. I 5. 24.
Confcience is placed in us , the Law fpread before us , and felf-
fcrutiny impofed on us , as precuriive to our repenting confef-
(ions ; we are required to judge oht fehes , which imports to
be convinced , we deferve to die , and fo to put halters on our
own necks.
2. God alwayesy and mm ordinarily mufl be the objett oc oht
canffiions and [applications. Whatever fin is committed, God
is the object of it; his holy Law is violated by it; though
fome fins are committed againft God immediately, and ex-
tend not unto men , as all breach of thefirft Table of the Law,
and mifcarryings of ads of Religion ; yet all fins againft men,
are alio againft God , who is no Telle concerned in the fecond
than the firft Table of the Law. If "David fin againft Bathfhe-
ba her chaftity , or Uriah his life , yet he muft confefle unto
God, Against the have I finned , and wrought this wickedneffe
in thy fight ; however the trefpafle is againft man , the tra&f-
greflion is againft God 5 the (in which is committed againft
God, is to be only confefled unto God, not unto man; but
the fin which is committed aga nft man, .: uftbe confefled un-
to God, and like wife unto men ^ to Godalwayeswho can par-
don the eternal punifhment ; to men ordinarily ,■ as when the
Church is fcandalized, or the particular perfon is -fended and
James 5. i£. damnified; and in this laft cafe , reftkut ion muft be added to
** ourconfeflion, Zachemlik^ 5 where we have wronged any, vve
muft make acknowledgement and reparation ,* and in all offen-
ces to men , when we come before God, we muft consider,
M whether our I rot her hath o^ght again fi m , and go and be rc~
coneiled; the God that binds men to forgive till f even: y times
{even timrs , binds the offendor fo, often r> return and fay y I
Luke 17. 4. i1(ive cfen^ed. The auricular confeflion of the Papifts , is va r-
ty, fuperftition , and e\ il ; but particular acknowledgeme
of (in to God, andiometimes to men , is duty indifrenf?ble ; in
vai'.1 dodi Saul fay to Samuel^ I have fimcd^mAil he never leek-:
to God fo: the pardon.
3. iovfefjion of fin and prayer for pardon wsft be fee , and
not xtorted. The natural, not forced language of the peni-
le t: the cc feflimof conftrainc, falleth equally under fiifpicion
y>ih,the unrequired accufations of malice, both which are fre-
quently
Serm.2 2. Repentance not to be repented, 513
■
qucntiy falfe ; true repentance dor.h convince of the firfulneiTe
of fin, andconftrainethe foule to confefle it with candor, in-
genuity and freedome , as weary of it , as the ftomach of nau-
feous matter, that ic naturally without any co-action cafts up.
Confeflion firings from the Saints, as Elihu his plea for God
againii ft?, I am full e? matter, the Spirit of the Lord con*
ftraineth me 7 faith he to Job , J:>b 32, 18, 19, 20. The con-
feflion of the wicked is contained , and no longer doth he
cry to God , than he is under the cudgel of his judgements ,
or on the -Rack of his own confidence ; fo Pharaoh his plagues,
and JhJ.ju his anxiety may extort an 1 haie finned ; howe«
vcr the children of uod muftbe fometimes pinched and whip-
ped into their complaints, yet their cry is natural, and con-
fdfions free and voluntary, a ready eccho to the leail reproof, pfaj >l4X/f-
and defiring that the righteous may fmite, and God fhew them L '
their iniquity.
4. Confeffion and fippl; c>itwn mufl not bemve free than fully
not ftraitned any more than extorted ; fin mult b- ccnfeft, not
only in gneral , and in the lump , with a Lord have mtrcy
upon h\ mifer able [inner s ; but in its particular [prcies and parts;
as Jfrael , We have ferfaken the Lord , and ferved Baal ; in
Judg. 10. 1 o. and we have to all our fins added this evil, to asl^
ma King , to go about to change our Government , 1 Sam.
12. 1 p. not only open, known, hainous, and flagitious offences,
but even fecret and particular :nf}s. David bewails, and con-
feifeth not only his murther executed on Uriah, but his f elf-
revenge intended againft Nabal , and the very cutting off the
lap of Sauls garment-, not only (in (imply in it felt, but with
all its aggravations of time , place, manner, occafion ; finne
muftbe taken up by the roots, and fp read before God in all its
branches , In iniquity was I conceived , in fn brought forth ;
as well as againfr thee have I finned. In vaine doth Caine con-
fefle his cruelty to A el, and conceale his irreligiov to God ;
or Judas comp'aineof ietrajing inn-cer.tbl od , whi'rt he makes
no mention of his covet >ufneffe%
5. Shame and for row mufl reiz£ on the conf effing fuppliant for
fmr.es pardon. . Contrition of heart, and confulion of face, mu&
be the refult of confeflion ; dayes of atonement , were dayes of
foul-affli&ion, be^aufeofcoBfeifionof fin ; Davids complaints 'ev-ll>z'/\
makes
514 Repentance not to be repented, Serm.a 2.
makes him water his couch , and mingle his bred with teares$;
lying in the duft,and renting of Garments,were required from fuch
as came to confefle iniquity ; the fpiric of repentance is a fpirit of
mourning.
6. Coafeffion tnstfl be made with confidence and fupplication in
hfe of pardon ; the true penitent isproftrate before God as a
Father, not as a Judge; men may confeife and be hanged, but
the children of God cry with Shecaxiab, We have tranfgref-
fed , but yet there is hops in Jfrael concerning this thing , Ezra
10.2. they pray in faith, Father forgive m our trefftjfes; not
in tea re ; mercy my Lord mercy, Judas's confeflion was there-
fore falfe , becaufe fearful , and flying to his own deftru&ion,
not the innocent blood by him betrayed, that he might have
been faved ; we, have {hewed you the fubjeel: of repentance
mult be the believing finner ; hopes of mercy puts halters on
our necks; confidence of pardon feats us in Gods Chair to con-
demne our felves • the confeflions of defpair, are the outcries of
the damned in hell.
Thus then Beloved , I have laid before you the true nature
of true repentance. I well know it is a common Theme , and
much Treated of , but little practiced ; nay, indeed little con-
fidered and understood ; How many pretenders are there among
us , that may yet ponder the na:ure of Gofpel-repentance ?
which if it be well understood, will neither appeare to befo
lightly come by, nor fleightly performed , as it is deemed;
we muft know that every common repentance will not ferve ouc
turn unto the RemifTionof fin ; but that repentance which Chrift
dves , is in refpeft of nature,
1. A gr>\ce fupemamral , without the reach of mans arme or
acquirement.
2. Whereby the believing fmner apprehenfive of his own
guilt and Gods grace, in and through Jefus Chriu;
3. Sen fib h affected with , and affifled for his fin as commit-
ted againfiGody under conviction and contrition for all his fin
as fin;
4. Doth return from finy ail fin , unto God , and God only
as his ail in all.
5. Freely tfnfejfwgy and frequently begging pardon for his ini-
quity.
Con-
Serin. 2. x . Repent wee not to be repented. 5 1 5
Confide: my Brethren this defcription of Repentance you
have had unfolded , and the nature of the grace difcovered ;
for it will b^ very ufeftrl to you as a touchftone of doctrine and
practice; for the confutation of all folfe notions about Repen-
tance; as that, i. Rtpntansc is the re jilt o nature , and at
mans com man,:; we may repent when we will , as the Arml-
nians teach; but you rnuftternembet its fufernatHral. 2. That
tznnar.ee is *,nt aft of confejfion and felf-caftigation9 as
the Papifis teach; you muft know it is a grace or habit. $.Thkt
repentance is before faki , and not the refult of the Gofpel, and
effect of the blood of Chrift , as foine Divines fuggeft. 4. fhxt
cinvlttion^ contrition, and confejjicn , are not nccejfarj to refen-
e, as the Qs4ntinomians teach; or f*ffieie*t repentance as
the Legalit and Pharifee teach ; that a turning from (in to Jin y
or atleaft not to God and holijesffe , as the Quakers, and our
fuiful age fuggeft, is the formality of repentance : but you
may find and make itfpeciaily ufeful to convielion, anddifcove-
ry of falfe repentance , with which men are apt to take up
and content themlelves ; and if this which you have heard be
the nature of true Repentance , then thefe are falfe
Repentances , wich which take heed you be not de-
ceived.
1. Toplfh fennance, which is indeed fcrued very high by the l4paifereKn-
Church of %jme , unto a detracting from the fatisfaftion of tance.
Jefus Chrift, and making rrnrs own furferings, Partners and
Peers to Chrift his fatisfa&ion ; wherein it is not only Hereti-
cal, but blafphemous; but indeed in in CqK is very lov and
weak, notable to afford us the Jeaft of comfort , becaufe a
falfe and fained repentance, confiding in anrtcttlar confejftonXG
the Prieft, never inftituted by God ; arid Jelf-cafiigation in a
moft cruel and' violent manner, or Pilgrimages interdicted By
the very light of nature, and never en;oyned by the Lord,
and is differen: from true Repentance , in that it is mcerly ex-
ierntl on tht body, not at all feizing on the foul ; chaftife-
ments of the outward , without any ferious eonvifiion or con-
trition of the inward man ; tearing the fle(h without renting the
heart ; nay, and that in a way of fuperftition , and wil'-worfhip
like the felf-cutt'ngs , and tcrmsnts of the Pr-iefts of £**/ , and lK™&- ***?*
kike to finds the fame acceptance ; and 3 tranf^tr.tlion 7 With-
OllC
3 1 6 Repentance not io be repened. Serm.22.
out any inward principle, habit, and difpofition ; and too often
under the ptrpofe cf continuing in finne ; nay, many times ma«
king way to fin, as the PopifoConfpirators in the Gun-powdec
Treafon confeffed, and did pennance for the wickedneffe they
intended ; fo that it is every way inconfiftent to the nature of
true repentance-, for it hath many not God for its object ; **-
ture, nay> luft for its principle; attion , not frame and difpofi-
tion , for its forme; is external in its property and in-
tention of finne for its end ; and fo muft needes be
fmful, and foul-damning Repentance in its quality.
v if r ocn- P*g*ns Repentance , which is effe&ed in men as men, wLh-
caacc/ " out any the lean1 refpeft unto Religion ; all men have a natural
conscience, and fome remainders of the Law ofGoddifcovering
a Deity , and directing duties of prefervation to themfelves
and humane Society. -, by th;s they are checked on all mifcarria-
ges, andgrofleexo;bi:ancies; and not only grieved and offen-
ded at the prefent , butalfo curbed and retrained for the fu-
ture. Thus Alexander when fober , repents the flauDhrer of
his friend CUtus , in a drunken humour , andconfults the Phi*
lorophers as fo many Minifters for the pacification of his consci-
ence ; andfo Tolemo though in his drunken fit, he came to the
Schooleof Xen crates j and heard him read of fobriety , yet
went home , and repenting his drunkenneffe became fober ever
after; yet this \$ no other than a falfe repentance effected by
the only power of nature , whofe beft: things are but fflendida
peccatay fhiningfins, and is meerly a refiraint of attiony no
renewing of difpofition; it wants both principle and power to
make it faving ; this light within them without fupernarural
grace, doth but lead them a fmoother way to hell; for at the
beft, vertue contrary to their natural vice, not God and his Will
is the object of their converfion.
j.Falfe repen- 7 he prophane mans repentance , T/jrfra^-Iike, repenting of
tance. good, and returning to evil ; having l^t Ifrae! go , purfueth
them to bring them againe to bondage-, and like the children
Jer.34. id 13* of Ifrael, who let every man his fervant go free, and then
J4,&c. fetch them back againe. Like the repentance of ^A nam as and
Saphira, srho runasfarre as others in felling their eftates for
Afts j. j. the common good of the Church , but foon repent to the re-
taining fome part , and lying to the holy Ghoft. How many a-
mongft
Serm.Qi. Repentance not to be repented. $ 17
mongftus do now repent their fishing and fad thoughts true
their fin hach cofi them , and the ferious difcharges of holy du-
ties, falling, praying, reading, hearings and the like , which
they have done ; bewailing themfelves that ever they locked
towards heaven, or left the way of hell ; ch s is a mod fid
andfinful repentance, in every refpeft oppofice to the nature
of repentance, being aninverfion of the very termesj inftead
of turning from fin to God, a turning from Go J to fin; thefe
mens latter end muft needs be worfe than their be^i ning , be-
caufe having begun in the fpirit , they end in the flefh; ai:d
it is hapned un:o them according to Proveib, The dog is retur-
ned to his vomit , And ihe [o» to her walbwin* in the
mire.
The fir mall ft and legal repra ance ; thefe men are eminent 4.Filfe repea
and exaft in the external and precurfive a£ts of repen:ancej cane?,
they humble themfelves before God , and confeffe iniquity,
and feek for pardon of fin -y rent their garments, and ne in
fack.cloth; cX/^-like they are alarum'd by the Prophet Eli-
jah for their fin, and therefore humble themfelves before the 1 Kings. 21.17.
Lord; they are full of conviction and feeming contrition , but
never reach unto conversion ; they lament fin , but lie in fin ;
like Herod , heare John gUdly , but retain their Herodias ; and
like Fa?//* , tremble to heare of righteoufneffe , temperance, and ^#.14. 2?, 26,
judgement to come ; but yet look for a bribe , and difmiile Paul 17.
tillfome other time, that fothey may quiet confeience, and
grant a truce to the Devil ; thofe like the yotnng man in the Go«
[pdy are nor far from the Kingdom of God , but yet fall fhorc ;
they never come ac repentance.
The Slaves repentance , which is extorted and extenuated, y.Falfe repeat
neither free nor full 5 like the repentance of Saul or Phara-uncc.
oh; fo long as they are contained, they confeffe their guilt;
when they can no longer hide their viliany they own it , though
with an endeavour to extenuate it ^ thus Saul by the dint of Ar-
gument, is at length driven to confeffe to Samwl , / have fin-
#ed; yet he thatfiaved off the Prophets reproof as long as he
ould, atlaft fi;fleth his confidence , by pleading the feare of
the people whom he pretended to fear and obey ♦, and feeks no
more than to avoid the prefent blow; Honour me, faith he to
SawtH l% in the fight of the people. So Pharaoh when under
X x x the
5 18 Repentance not to be repented. Serm. 2 a
the cudgel , will confefle/>? hath finned, and will let Jfrae/ge;
but Gods hand is no t'conerftaid, but his obduracy returns; it
were well for many penirents , if they could go from a lick
bed, aprifon, an anxious confcience to heaven •, for fo long
as they are in this condition, they are ina good mood, but no
longer;thefe men like flint ftones flie in funder by the hammer,
but ft 11 retain their hardnefle ; there is in them no principle
that may make them candid in confetfion, or free in the forfaking
of fin.
A fallen and f !f-def motive rejentance ; thefe men in an an-
caiwe pCI> gry humour, and by the anxiety of confcience are conftrained
to repent of their mifcarriage , like Shimel his repentance for
curfing 'David, occasioned only by the change of Davids
1Sam.19.20. condition , and croffe of his own expectation , which yet at
1 mfr2*3Ji4*» length leads him to fin againft his foul , and break his bounds
unto his own ruine ; arid like Judas in a dogged humour , de-
p'oring his fin unto felf-deftruction ; many men turn out of fin ,
bec.iufe it turns Wife and children out of doors , deprives them
of expected preferment , difpofeth them into diftreffe and an-
guifh of foul or body, or both; thefe men have no na-
, tural enmity to finne ; but are like a Bowie turned out
of its Biafle by fomc more than ordinary rub to their
defires.
Give me leave to adde one more, and that is the Quakers
7.FalfeRepeni Repentance > not fit to be mentioned , nor worthy the leaft re-
tancc. futation , it is fo notorioufly prophane and ridiculous , were it
not too much fuccefleful in thefe fad times, in which God hath
given us up to a fpiritof delufion , fo as that the molt palpable
of errours flnde entertainment ♦, th:s is the Repentance where-
by men following the pretended light within them , are fud-
denly converted from extreame loofeneffe , to extreame ftricl-
nelfe of behaviour ; it is to be wondred at, to fee what a fudden
leap thelewdeft men make by this rude fpirit , from the moft
horrid lewdneffe, to the moft ftrange , folitary , and felf-affe-
dizd way of behaviour ; thefe men we muft not deny r^ be chan-
ged, un'elfe we will deny our fenfes; nor own to be Gcffd-
fenlHHtfy ur- Jdfe we deny our Religion, and very reafon ; for
ihemfelves profeffe it to be from no other principle than the
light wi.hir.th m^ which they fay alfo is common to all men ^
and
Serm. 1 z. Repentance not to be repented. 5 r 9
andfo is at the belt but natural , though in them plainly vifible
to be diaboli at 9 whilft it carr:eth not to far as the li^ht of
nature , but is contrary to the dictates thereof in natural and
civil fociety,darkening , nay, declaiming againft thofe very
notes of diftinction , which God and nature hath in all Nati-
ons made between man and man ; being violent , fudden , and
precipitate by fome abfeflion or enthufiaftique impulie zsfiom
the Dsvll > not by any moral fwalion or intellectual convicti-
on, which is proper to a reafonable foule , and therefore ails
wilfully with rage and rabid expreflions , not able , and fo refu-
ting to render a reafon of their actions or perfwafions ; but with
obduracy perfifting in their own felf-affe&ed profeffion , with-
out the leaft poffibility of conviction , or capacity of difcourfe,
reducing them into a dire6l Bedlam temper, fit for nothing but
Bedlam DifcipHne, fothat in the very forme thereof, men of
feafon and the leaft meafure of Religion , muft needs conclude
their converfion Devilijh , net Divine ; yet in the effect of ic ,
their repentance muft needs appear not to be true Golpel, and
faving repentance , as being diiibnant to the nature in the very
formality thereof; for however it turns them from (in, yet nor
with due contrition and confejfion , or on due conviction , noc
from Jin as fm^ they retain pride, railing, difrefpe& to men,
are void of natural affection , defpife dominion , fpeak evil of
dignities , wbilft they damne drunkenneffe , (wearing , and o-
therthe like abominations; but it never turnesthem untoGod^
nay, it keeps them at an equal , nay, a greater diftance from
God , than from the Devil, from heaven than hell , whiift they
deny civility , and the common reverence children owe to Pa-
rents, Servants to Matters , and all Inferiours to Supsriours,
decline God, difown anddeclaime againft holineffe , praying,
hearing Sabbath and Sacraments are to them as the v:ces they
do deteft; Gofpel-Min fters and Miniftrations, are to them an
abomination; whiift they refufe tofweare, they refufeto pray;
drunkenneffe and devotion are equal in their account ; if with
Jehu they drive furioufly againft Baal and Ahab , yet they
mind not to walk with God , but follow the way of Jeroboam^
both for Rebellion towards men, andconfufion in the Church,
fo that they appearefarre from Gofpel-penitents.
XXX2 I
t)2 o Repentance not to be repented. Serm. 2 2
I have done with the firft general pare confidence, z^.the
nature of repentance , and (hall now proceed to the fecond, and
that is,
The TV € C E S S 1 T Y of Repentance,
Repentance in the very nature of it, which hath beenex-
phirei, doth appeare ufefttl andveceffary. It is not a thing
bafe and vile, to be defpifed , neglected, and contemned , but
admirably exce&mt , and to be pr'zed andpurfued by every foul
that isftudious of true excellency ; for however proud men pro-
pharely deem and damre't as a puling property , and pufillani-
mous temper of fpirit , below a man,on every ordinary acti-
on to fit drooping andpenfive, and not dare to do as nature
dictates , and good company requires ; yet the children of wif-
dome well pondering what hath already been fpoken of it , can-
not but fee it fparkle with fuch fplendid notes , as engage them
to efteem it, and employ themfeives in it night and day ; making
it their work and buimeffe , faying as TeriUuiah , Nitlli rci naui
mfi pcenitentit, I am bjrnfo nothing but to repentance. For from
what hath already been- fpoken, it is apparamly excellent:
in its
Firft,7Vfr w* ; being a remorfe for guilt,and return from fin ;
which who even among the Heathen did rotefteem-, remorfe
for guilt is the rejoycing of heaven; returns are the delights of
God; in Luke 15. 7, 10. rhe teares of Tinners is th* wine of
Angels, faith Bernard.
Secondly , Amhour and Or'glnai , a grace fuper-
mtural grows not in natures Garden , cannot be acquired
'by the moft accurate induftry or endowments of nature; it is
: from heaven by the immediate operation of the ho'y Spirit. ;
; Chrift Limfelf is exalted to be a Prince and a Saviour ,
I to give r fentanee y Shall divine works, celefiial influences lofc
their efteem ?
, Thirdly,G>0/W and priK&plij; t flowes from faitrynd is the refult
of hope ^ it is not ifre lamertationof defpaire , bwc complaint
of candor and confidence affording comfort; ftreamirg with
pleafure from the fou'e ; rhe privi'edgeof the Gofpel, and
Cownanc of grace, it flowes from the fountaine of Divine
favour.
4.CQxcomit4fftsy
A
Serm. 2 2. Repentance not to be repented* 531
^.Concomitants; Confeffion and Supplication ; acceffe to God
with affurance of acceptance. Confeflion is the fouls phy-
fick, faith N#u 'atiz.cn; and Supplication is the Chiids por-
tion.
Andjndeed what is there in the Nature of Repentance, which
rendreth it not defirable by every gracious heart, or good nature ?
fo that to men that feek excellent endowments, and are for high
and honourable achievements* , I mutt fay, Repent •, %jpem :
This is ^Alexanders honour,this is the only ornament of nature;
the way to higheft preferment, is to be humbled under the hand of
God.
But not only is it in it felf excellent, and to be efteemed by
fuchascan, and do obtain it, but alfo neceffary •, not of indif-
ferency , but of abfolute and indifpen fable neceility - men
may not choofe whether or no they will repent, but mult do it
with all care and diligence, with all fpeed and alacrity; and a-
mongft the many Demonftrations which might be urged , I
fliall enforce the necetfity of Repentance from ihefe two
grounds.
1. The Anticipation ., and removal of Gods wrath and
judgments.
2. The Anfwer unto the call of the Gofpel.
Firft, Then Repentance is neceflary to anticipate^ and remove
the wrath and judgments of God. Repentance is the only fence
to be made againft feared judgments; there is noway to appeafe
Divine fury, but by Re; entance ; judgments threatned may be
thus diverted and prevented, and evil infli&ed may be thus remo-
ved ; the Lord threatens before he ftriketh, that the fear of ap-
proaching evil miDht force men to Repentance; thus God knt
Jonah to cry to Nineveh^ Tet forty days, and Nineveh {hail he
d: firmed ; and fo the Lord fent his Prophets, Rifmg up ear!y,and
fending them te Jadah, and to Samaria. The threatnings of
God are bur Summons unto Repentance, that his handnrghtbe
flayed ; and therefore every threat doth either expreffe or imply a
promifeof efcape on the condition of Repentance, and an affu-
rance is given by the Lord that Repentance fhall appeafe hisan-
ge-r, and anticipate the denounced judgments, Beholdy at what
time I fhall sjeak^ against a Ration or Kingdom e , if that Ra-
tion again fl whom* I have pronounced^ (hall tnrn ftom their evi!y.
it
c z* Repentance not to be repented. Serra. a g.
/ will repent of the evil I thought to do unto It, Jerem. 1 8. 8.
Accordingly Gods hand is (teyed by the but-feeming Repentance
of men ; i/lhabs formal Repentance procureth a reprieve of
the judgment, though not a remiffion of fin •, becaufe tAhab
humble th himfelf before me, I will not bring the evil in his days,
faith th. Lord to the Prophet, i Kings 21.29. And fo Nine-
veh repenting at the preaching of Jonah were fpared, Jonah 3.
io. Zjod farv that they repented , and turned from their evil
way, and God repented of the evil that he faid he would do un-
to thtm,and he did it not. Impenkency is the enforcement of Di-
vine plagues ; for all denunciations run with an unlcffe ye repent,
ye jhatl likewife perifh. Repentance is the main errand of Gods
judgments, and if it will be effe&ed by reproof and tfrreatning,
God will never handle the rod, or inflict evil *, the judgments of
God thunder not over Jerufalem , untiil they mocked the mef-
jengers of God, dcfplfed his Word? and mlfufed his Prophets -y
and then the wrath of the Lord was kindled, and arofe against
his people untiil there was no remedy > 2 Chron. ^6.16. God is
fo folicitous of Repentance, that like the Lord of the Vineyard,
he fends his fervants one after another to the rebellious husband-
men, and at length his Son, whom he expefts they fhould reve-
rence, to call them to Repentance, before he come with force
and amies to fubdue them , Ma\ 21. 35, 37, 3S, 39, 40.
Gods judgments are never infli&ed, until! mens impenitency
be upbraided; he always begins his corrections with an how often
Mac. 15. 57: would 1 have gathered you , and ye would not; and aggravates
. the affliction with a thy deftruBlon is of thy felf; andenforceth
Luke 19. 4i» h^s utcer rejection with an Oh that thou hadtt known, at least
in this thy day, the things which concern thy peace \ bw. niw
they are hid from thine eyes ; he drowns not the old world with-
out the warnings of an hundred and twenty years ; he damned
not the fouls which are now in Prifon, untiil by Noah the Prea-
cher of Righteoufnefie, he had called them to Repentance, and
fealed them up under difobedience. We are now the Subjefts of
fin, and that ftirs up Gods wrath ; if we will efcape that^t muft
return from this ; Sin kincHeth, and Repentance quencheth
Gods fury. Man is not bound to pardon and pretermit an offence,
but on Repentance of the offender; neither Nature nor Scripture
doth require it$ how much lefle is the Lord thereunto obliged ;
therefore
Serm. j» 3 * Repentance not to be rep ented. 523
— ■ ■ « • - ,
therefore agree with thine adverfary quickly y win T ft th n an
in the way with himy left he bring thee before the Judge , and
the Judge de-'iver thee over to the Jaylory and thou be caft into
Pr ij "on, .How many plagues are there impend1 ng over our Nation,
Families,Perfons ? how h:gh are the provocations of our fins f
have we any heart to efcape evil, and fear of the judgments im-
pending , deferved, and ready to fail on our heads/ Let us
humble our felves under Gods hand ; let the Nation repent,every
Family repent, and every particular foul repent ; for Repen-
tance is our onely remedy of abfolute necetfity to di-
vert the denounced judgments, and anticipate impending
plagues.
Repentance is not only a means to prevent judgments threat-
ned, but to remove them when inftfted. Impenitency kindles
Cods fury, but obduracy maketh it flame. Impenitency pulls
the judgments of God on us, but obduracy fealeth us under them
to our ruine ; it is the very heighth of obduracy not to repent un-
der the Rod ; they that fear not, yet cannot but relent when tbey
feel the fmart of Gods anger; the proudeft Pharaoh that can
out- face a threat with a What is the Lord that I fhould let
Ifrael goj is yet apt to cry under his plagues poured out, / have
finned "agawft the Lord, Gods wrath is never fo fevere, or his
hand fo fmarting, but it will beftayedbyfincere Repentance;
but never without it ; Repentance is the errand of his Rod, as
well as of his reproof; where thisprevaileth not,that muft walk;
I will go and return un>o my place*, for in their affliction they Hofca f. ijf.
willfuk^me early. The leaft remorfe of a repenting Sphraim
moves God to pity and Repentance, and ftayeth his correcting
hand; butftubbornneffe in fin muft meet with bitterneffe and
feverity in God ; when God takes ftubborn hearts to task, he
addes to the number and nature of his chattifements, untill their
fturdy ftomacks are taken down. He wdks contrary unto them
that wa'k^ contrary unto himy and comes on them with [even Lcy. 4. *6.
times more plagues , untill the uncircumcifed heart be humbled ,
and thy confeffe their iniquities ; this God will effect , or he
will break in pieces; nonemuftftriveagiinft him, and prof per;
they that are hardened under his hands, he hand'eth to their utter
ruine; Repentance is the natural genuine refult of the Rod; of
heart-rending plagues ; it is a note of thebigheft impiety to per-
fifc
c jty. Repentance not to be repented. Sertn. zsl
&t\ j n fin under puninSment ; of al 1 the Kings of Ifrael , zAhs.z,
is marked with this brand of incorngiblenefle : This is that King
uihaz,9 who in his difireffe did treffafi yet more agaihff th:
Lord> z Chron. 28. 22. Where there is anyingenuicy, there
will be a repenting under the Rod by them th.it refilled the Word.
It is the ordinary note of moil: obltinate Ifrael, when he flew
them, then they fcught him, Pfa!.73. 34. Though they were
not good any longer than whii'il they were beaten- yec they were
indeed exceeding bad, when they refilled correction ; the word
tale that ever was told againftGods children, is that by the Pro-
phet 'Jeremy, Thou haft stricken them, and they have rtet
grieved ; Thou hash consumed thtm^ but they have ref fifed te
receive correction, and b.ivc made their faces harder than a
%$tkr.9 they have refused to return, Jerem. %. £. WTell may
the Prophet conclude, They at* poor axid foolifh , and know not
the Lord, or the judgment of their God, ver. 4. For even iron
and ftee! is foft whiFfHn the fire ^ and impenitency under the Rod
expofeth ur.to inevitable ruinc; they are reprobate from Gods
favour who repent not in the time of his fury;the faddeft fymptom
of difpleafure, is to hear God determine, Ton (ball bt [mitten nit
Ifa i» <. more, for ye will revolt ftill more and more. God fealeth up to
everlafting vengeance by a fpirit of impenitency, My people
r/ould not hearken to my voice, and Ifrael would none of me;
fo I gave them up to their own hearts lufls, and they walked in
their own cuonfels, pfal. Si. 1 1, 12. The proud Tharaoh that
is not melted by, and repents not under Gods many judgments, is
raifed for this very purpofe,that God might jhew his power , and
Rom??* makf known his minde^nto the ends of the earth by their cer-
tain and fevere defiruttion. Whil'ft then the fons of men are by
nature the children of wrath, fubje£s of fin, and liable to far-
rows, obnoxious to Gods chaftifing hand, and land-deftroying
judgments, provoking Divine difpleafure, and Repentance the
only means to divert or remove the fame, muft they not call one
upon another .? Com let m return unto the Lord; though he have
wounded, he will heal us , H6f. 6. 1, 2, 3. And for us in this
Land and Nation, Are we not the fubje&s of fin , and mod hor-
rid,God- provoking fins which God cannot but punifh! pride and
perfidioufneffe, profaneffe and perjury , blafphemy, and bale
contempt of his Ordinances,and what not! iniquity unto the very
defpifing
Scrm 2 2. Repentance not to be repented. 525
defpiling the Word of the Lord, and mocking hi* Meffengers,thac
his wrath could no longer forbear, but hath made us thefubje&s
of fha-me and forrow. The furious footileps of an angry God are
to be found among u?- Cod hath fmitt&nus with peft ierfe, after
the manner of Egypt, our young men h.xve been jlain with the
edge of the Sword% and yet his wrath is not turned away. Our
Fou relations are removed, Laws violated, and Liberties invaded;
his Name and Truth blafphemed, his Church laid wafte, and his
People fad ly fubje&ed toafpirit of delufion .- And whatConfu-
lions, Commotions, fad becaufe finful Revolutions compaffe
us about, making us a fhame among the Nations, and a burden to
our felves : And yet his wrath is not turned away, but his ar,-
ger is ftretched oHt fiilly becaufe we have not returned unto the
Lord. How many, and heavy judgments hang over our heads ?
threatningthe extirpation of the Church, eradication of the Go-
fpel, and defolation of our Nations : And what is our remedy
to remove what we feel, or prevent what we fear <* is it not AV
pentance ? is not this ENGLAND S Unum rt\jc e fiarium ,
One thing neceffary ? Should not all the Minifters of God cry ,
Repent ENGLAND , Repent , Repent > Muft not all
conclude in this refpeft, Repentance is a grace of abfolute ne~
cefTity; but
Secondly, Repentance is neceffary to anfwer the call of the
Gojpef. We are called Chriftians, and do profeffe fubje&ion to
the Gofpel of Jefus Chrift; our care mult be in all things to wall^
at becometh the GoffeL Hippocrates took an oath of his followers, p™* f • 17'
to kjep their profejfion unfeained, and their lives uxblameable i
Sure I am, that in our Baptifme we are dedicated, and engaged to
yield obedience to the Gofpel, andfhew forth its holinefle and
power by due a&s of Repentance, renouncing the fleih, the
world, and theDivel; tor indeed Repentance is the great duty
impofed by the Gofpel; and all fuch as will conform unto the
commands of the Gofpel mutt repent. Alls 1 7. 30. Now god
commandeth all men everywhere to repent. The light of Na-
ture, and of the Law, did direct men unto Repentance ; but the
light of the Gofpel, is a loud call unto all men to repent-, times
of pad ignorance, were time? of Divine Indulgence; butthefe
Gofpel-days a~efeafons of imperious injunction; God now c m-
m.wdcth all men\ not pity or patience muft now be expected with-
Y y y out
s; q 6 Repentance not to be repented. Serm. 22.
'«. ■
o- 1 ferious pennance ; there are many things confiderable in the
Gofpel, whereby it calls to Repentance, which doth evidence the
indifpenfable neceflity thereof, and binds all men to anfwer^
viz*
I. The pofitive duty directed /#, and required by the Goffel7
is %£pentar.cc. This is the main matter prescribed in it,and prea-
ched by it; John the Biptift, the harbinger of the Meiliah, and
firft publifher of the Gofpel, came preaching Repentance^ and
therefore his whole Doctrine and Adminiftration, is called thg
Bapti'x e of Repentance, Mark %u 4. And the Lord Jefus, the
great Prophet and Apoftle of the Gofpel,made his firft appearance
in the world, at the impriibnment of John, pre aching Repentance^
for thar.h Kingdom: of God was at hand ; and the great difrefpeft
he cbargeth on the Jews, was,thac they repented not , either at the
preach; ng of John,or himfelf, though both differently adminiftred-,
to antic pate their caption ; fo that the great work of both appea-
red to have been to bring men to Repentance. The firft Sermon
that ever Peter preached after Chrift his Alcennon,was toptrfwade
%epentance ^ this was, and is the matter of all Preaching, and the
main end of all Miniftry ; for the fole errand of the Gofpel,is to
open the bllnde eyes, to turn men from darkneffe to liglt^nd from th?
power of Satan unto God ; and hence Repentance from dead works is
reckoned as one of "the firft, and foundation principles of the Go-
fpel, Hebr.6.i.hnd certa nly principles are pofitively neceflary,
undeniable, and indifpenfable truths ; Contra principi a negantem
non eft diffntandftm ; he is to be declined as mad that denieth princi-
vies ; fo that Repentance is the firft, chief, and main leffon taught
by the Gofpel,and its call thereunto t hen muft needs be great.
2. The prime privi ledge of the G'ffel is Repentance. This is
the royaf gift of our Redeemer Jefus Chrift;be is exalted and made
a Prince, and a Saviour to give Repentance ; the prime grac; con-
veyed unto us by the Covenant of grace contained in the Gofpel,
is R: entance ; the taking away the & ny hearty and giving us hearts
of flefb^makjng us to fee the evil of ottr ways and doings : The great
Errand for which the Gcfpel isfent into the world, is Repentance;
they that receive the Gofpel and not Repentance by it,-fhall be
upbraided as were Beth; aida,Choraz,in ,andf ^ apernai4mj& unwor-
thy fo high a favour; nay,they fhall have their torments aggravated
bytthe enjoyment, but non-improvement of fo high a favour.
h
Scrm. 2 2 • Repentance not to be repented. 527
It (hell be more tolerable for Tyre and Si don, Sodom and Gomor-
rah', they never enjoyed a Gofpel to call to Repentance ; this is
the end of all the promifes of (J oi, to make us partakers of th:
Divine nature jfcaplngt he corruptions that ar in the world thr oh o-Jj
/«/?, 2 Pet. 7. 4. Thepropoialsof glory and happinefie,are the
principles of purity and holineffe ; we hive thefe great and preci-
ous promifes, that we may cleanfe our f elves from allfilthlnejfe of
flejh and ttkitjtad perf ft ho'in?jfe 'in the fear of God. The whole * Cori 7' * '
work of the Gofpel is to carry on, and compleat Repentance,
this is the profit to bt reaped by every Ordinance j the Word prea-
ched, perfwades 'J^epenrazce ; th: Sacraments received, (Sir up
zndjeal Repentance; the communion of the Saints carrieth on
the work of Repentance, Exhorting one another daily, lefi any be
hardened by the deceitfulnefioffin, Hebr. g. Is. The Gofpel
is the great Charter of our priviledges pur chafed by Jefus Chriit ,
and they all run into this, Rep.ntan:e ; this is the benefit by Chriite
death, Refurre&ionandAfcenfion; this is the fruit of the Spirit
of Adoption, it is a Spirit of prayer and mourning over him ze<h< xi. x».
whom we have pierced; in brief, Repentance is the contract of
the Covenant of Grace; the Law cannot give it, and the light of
nature cannot give it-only the Gofpel can erTe6t it ; the Covenant
of Grace confers on us, an accefle to, and communion with God;
I as our God, not as we are innocent ; for we are guilty of the breach
of the firft Covenant ; but as we are penitent , forrowful for, and
turned from the evil of our ways-,fo that in this refpeft we muft
needs conclude Repentance is a grace of great neceffity ; we reap
no benefit, enjoy nopriviledgeof the Gofpel but by Repentance;
the myftery of Redemption , Chrifts Incarnation,Death, Refur-
recYion, Afcenfion and Exaltation, and all the Miniftrations of
the Gofpel,are in vain to the impenitent.
■$.Moft pregnant Arguments f erf wading to Repentance, are props*
fed In and by the Gofpel ; this is light fo powerfully convincing, that
all others which paft before it, is but darknefle in comparifon of it;
whether it be the light of 'nature, making known fin as it is ffecifi-
cal a»d particular tContr&Ff to certain {landing dictates ; not in its
contrariety to.th't image and holineffe of God;tt\c\ that without any
clear and certain way of efcape,and Repentancs^or the light of the
Law,\\h\ch layeth men under full,pla>in,and clear con viftion, even
unto felf-condemnation,but coucheth the pardon and pojjiibility rf
Y y y s Redemption,
< 3 8 Repentance not to be repented, Serm. ii*.
Red:-wftionyuri&tt fuch dark figures and expretfions,that with much
difficulty ic may direct and provoke Repentance-,but in the Gofpely
the Sun of r ghteoufnefle fhines brightly unto convi£tion,and felf-
condeairadon»nay,unto fpeedy and chearful con v:rfi on, There is no
Argument in Nature,or in the Law to enforce Repenrance,but it
is urged in the Gbfpelj I, and much more : doth Nature ftir up Re-
pentance by fins mconvcniency tomans ftat?,Ol the Law by fin s in-
cmnrruity to the holy^ jufiy and good command <*f Cody the Go-
fpel doth the fame; ray, and further addeth its inconfittencywith
that eft ate int > which we are refolved by the Redemption of
J ejus Chrlft ; and fo it prefenteth us with two moft pregnant ,
powerfully Convincing , and Perfwafive Arguments unto
Repentance ; fuch which no Profeffed Religion in the
World ( it felf excepted ) doth propound , and they are
thefe :
1. The death of ^efm Christ.
2. The day of Judgment.
The firft Argument propounded in the Gofpel to perfwade
Repentance, is, The death of the Lard Jefrn Chrift ; This is an
Argument potent in operation to every true believer ; faith doth
v. noiooner touch the hem of its garment, but it cureth; like the
bones of Elifhay quickens the dead man that is but let down into
this Grave; and pregnant in yerjwafion to every rational foul \
that is but candid, and ingenuous. It is ftoried of Arton'm the
Senator of Rome, that he intending to provoke the people to r-
venge the death if C&far (lain at the Senate by Brutus and
C^JT^, brought out his bloody Robe, andcryedout, Her* is the
bloody Robe of your Quondam Emperour. Thus the Gofpel pre-
fents to our faith a crucified Chrift, and flain Saviour, flab for,
and by our fins, that we may loosen him whom we have fi.r-
ced) and mourn over him ; that we may fee him whom our lufis
have flain, and be revenged on them by Repentance. The con-
templations of a crucified Chrift, cannot but conftrain Repen-
tance. Mount Calvary is a place of hea r-meltingto every in-
genuous fou! :hat makes it his walk; for that it prefents unto
his ' bfcrvation a man* nay,more than a man, a Grd under the
moft gr e\ cm fiiffcringS) not for his own, but. the fins of others r
c*polediinto -.hat .Cad eftate, not by any conftraint orneceffay,
3?tU his own cheke, fhj find compaffign^ in whom we readi
ii .. tfaeie.
Serin. 2 2 . Repentance not to be repented. $29
thefe three heart-moving,Repentance-provoking confederations .•
(viz,.)
I. The great {ever it y of offended juftice , and fury provoked.
by his iniquity. Here he feeth the vileneite of his fin, and
fiercenefleof Gods anger, vvhovvculdnot, nay, ia juftice could
not fpare man without fatisfa&ion ; he had faid it, and now feeth
it executed: In the day thou eat eft the e,f, thou ft alt dye the
death. Here is furious juftice which falls fearfully on a Surety, a
Mediator; and fierce fury that favours not a Son$ an only begot-
tn Son. Surely fin is hainous, greatly provoking to God, that
his difpleafure thus rageth.lt is fure a f -jarful thing to fafi into the
hands of the living God> who makes the Son of his love thus
roareout, My (Jod, my ^jody why haft thou f.rft.ken me ? Oh
Impiety, horrid Impiety, that cannot be expiated by any thing,
but the very heart-blood of God ! O fury ! fearful fury ! thac
forfakes a Son, (only) become a Surety for fmners ; what penfive
thoughts muft needs ariie in the fenous obferver of this fad
fpedtac e, efpecially when ^proceeds to the next confide ration,
which is this :
2. Great love and pity of a Saviour ; who wi'ling'y en- ^
dureth thefe fad furte rings out of choice , not conftrtwt , fir
the fins of others , not of himfelf. Oh unconceivable love ,
ineffable pity , that we finned r and he thus fufTered \ he left
glory, to be expofe^ tofhame; he undertakes an Atonement
and Reconciliation between God and man , and endure:h
infinite fury to effect it ; no guile was ever found in his
mouth, whofe foul undergoeth this grief ; the debt was ours, and
he payeth theutmoft Mite for us. All we we;it afiray, and on
him was laid the puftljhmeat of tts all; he is wounded for air ifa. r*,»jL
tranfgrejjions , and bruifed for our fins ; and that whil'ft we
werefinners, that flighted and rejected him. Greater love can
■ no man fhew than to dye for his friend ; but behold
here is matchlelTe love ! whil'ft we were yet enemies , Chrift
gave hlmfelf for tis. Thefe Torments we muft have en-
dured to Eternity , if they had not been infli£hd on
him.
3. We h<re fee the gracious acceptance we have with God; the
great liberty of accefle to God, which is to us afforded ; the
wrath of God thus poured forth cwa hi? Son, is pacified to-
wards
too Repentance not to be repented. Serm.22.
wards Tinners ; and the Covenant of Works being thus ao
complifaed, is abolii*hed; and man thac was at diftance from
9f God, draweth nigh unco him ; for this crucified Chrift was
thus lifced up, chat he might draw all men unto himfelf; and
is exalted, to give remiffi n of fin, and Repentance; andtocon-
fecrate us unco himfelf, a peculiar people. Thefe Leflfons,
a.nd every of them are written in fuch legible Characters in
the death of Jkfus Chrift, that he that runs may read diem;
and each of trum are pathetical perfwa/ions to Repentance \
whil'il they are read by any ferioufly obfervant foul , they re-
flect thefe ferious and p-nfive thoughts | How vile is mine ini-
quity that hath provoked jo great feverttj, and exp fed my Sure-
ty to fo much mifery } how great peril was my foul in , which
is r.deem d by fo great a price f how danger ous thofe -wounds ,
wht.h art only cured by the death oc the Chyrurg'un t how di[-
fenant to holineffe, and daring to juftice is that fin , which but
imputed j expo fed the only bego:ten Son of God to be defer ted by
his Father i how fierce that fury, which could not be appeafed
without fufering ? it muft needs be fearful to faH into the hands
of an angry God', for how will he fume at the fervant , that
thus frets at his Son ? how will he tear the Principal, that thus
tormenttth the Surety ? how fhall God punifh us for our ownJinsy
who is fo wrathfully diff leafed with his Son for ether mens fins}
Oh what fhall be the jufferings of th: Reprobate, if thefe be the
fuffe'ings of his dearly beloved ? needs muft ftaile man fink^ un-
der the burden of Divine fury, when the God of Angels needed
the fupport of an ssfngel : If my Repentance will avenge the
quarrel of my Offering Saviour , fhall I not do it ? if %jpen-
tar.ee will refcue me from wrath to come, Jhall I not performe it t
had I not better weep a few days here, then in hell for ever ?
and the rather for that 1 weep not without caufe, nor mourn
without hope. The Jin was mine, the forrow my Saviours ; the
tranfgreffion mine, the fatisfaftion my Sureties. Oh the depth
of his pity, that endured this for mine iniquity ! What he endu-
red for a time, I muft have endured far ever , if in him the
Father had not been well-p leafed ! Shall that be my delight y
which coft my Surety fo dear t Shall I call on the Lords Name ,
or be called by the Name of C^rifty **& ™* depart from ini-
quity} was Jefm Chrift thm broken for me y and fhfl not my
heart
Scrm .22. Repentance not to be repent ed% 5 \ 1
heart be broken for a: -d from fin ? hath he R deemed me from
this wrath to come , and (hall he not 'Redeem me from my vain
converfation} jkall I expett %jmijfnn , and not accept repen-
tance through his bleed .? Oh what reafon have I to return to
God , and glorife him with my foul and body which are his \
for he bought them at a price , and a deare fries , his cwn
bloid ; / e hath confecrated a way of accefi unto the Father ,
through th: vai'e of his own flefh ; but fhall I dare to approach^
not having my heart fprinkled from an evil conscience , and
my body wafhed with pure water ? be is reconciled , but
floall I agatne rebell } I am healed , (hall I againe fin I a
pardon is to me extended) fhaU 1 not receive it with a penfive and
j re fir ate foul f
Thus then we find that there is much of flrength in this
Argument , even above a thoufand Arguments to enforce Re-
pentance -, if but right reafon keep the Throne , what reply can
be made , or reafon rendred , why the call of the Gofpel
fhouldnot be obeyed, whilft it pleadeth with fo much clear-
neffe for our repentance from the consideration of the death of
Chrift?
But the fecond Argument urged by the Gofpel to induce us ^guwenrre
to repent, is, the day of judgement. The former Argument H^* repcn"
doth affault our affections, this ourpaffions, that the foul may
be furrounded with fuggeftions unto repentance ; and if either
the one orthe other," are under the command of right reafon,
thedefign of the Gofpel may not mifcarry; the dread of the
day of judgement , drives the Minifters of God to Preach and
perfwade repentance. Knowing th. ten ours of the. Lordy we
per f wade men , faith the Apoiile ; for that wemufl all appear
bero e the judgement feat of C^ri^ y that every one may receive
according to the things done in the body, according to that h hath
done in the body, whether it be good or bad, 2 Cor, ^.10, II. This
is fure a profitable proper Argument to perfwade repentance 9
which provoker unto the Preaching ofk;and therefore the
fame Apoftle doth in ^ABs 7. 30, 3 1. urge it ; but now he
commandeth all men everywhere to repent , for that he ha h ap-
pointed a day wherein to judge the world i» nghtcoufneffe ,
&c. And this Argument is fo pregnant and profitable to per-
fwade repentance, that it is urged" by John ins Baptift, The
King-
5 3 * Repentance not to be repented, Scrm. a 2.
Kwgdome of. God is at hand , therefore recent ^ nay , f/>? ^av is
laid to the root of the tree , and every tr:e which bringeth not
forth gnod fruit , nufi be hewen down , and thrown Into the fire ;
therefore bring forth fruits meet f&r repentance, Matthew ?,
and very often by the Lord Jefns himfelf : This is fo proper
an Argument to enforce repentance, that ic is noted to be fee
at a dilhnce to the thoughts of the impenitent ; they live as
having made a Covenant with death , and an agreement with
hell, Ifa. 28.15. PuC tarreaway this evil day ; it is r.oted that
the 'Doctrine which increafeth nngodlineffe , denieth the re fur-
reft ion , 2 Tim. *. 16,17, 1 8» Zdnd fuch as wall^ after their
own lufls , are J coffers at thz, day of judgement , 2 Pet. 3. 3,4
$. And it is to be obferved, that triolein Athens who repented
not at tpaufs Preaching, mocked when he made mention of the
refiirreftion , and Uft judgement. But certainly there is much
in the day of judgement to move the hardeft heart, and moii
ftubborn finnerto repentance: the fame Spirit which is to con-
vince the world of (in and of righteoufneffe * convinceth alfo of
judgement ; for the day of judgement anfwereth all the finners
pleas , whereby he defendeth and encourageth himfelf in fin ;
for it affureth of certame detection and conviction of fin. Ic is
a day which alloweth not the lead encouragement from fecre-
fie; for therein every mans deeds mult be made manifeft, whe-
ther they be good or evil ; nay , the very fecrets of all hearts
fhall be laid cpen • and finful thoughts themfelves muft then
be judged; the day of judgement determineth apriod to all im-
piety , and denieth the duration of its props and Pillars , pro-
fits and pleafures in the world ; determining all the advanta-
ges of fin , to be at the beft.but pleafures of Jin for a feaon ;
calling on rich men to hwle and weep, though tl.ey live in
pteafure on earth , in James $. i> 2, 3, 4, $, 6,7, 8. The day
of judgement affureth of the punifhment fif the wicked ; howe-
ver they fcape fcot-free in this life, and by their prefent power,
Gods patience, and humane ftrength , they evade and efcape
many evils which befall the godly , yet they are but rcferved
to this day of vengeance ; and this is the day in which the
wicked muft appeare Curfed , and manifefieth that h fioall not
go well with the wicked; this day of judgement , is the day
of recompense t9 the righteous , wherein it (hall bemade,mani-
"*" feft,
Serm. 2 2 . Repentance not to be repented. 553
fed, ic is no' in vaine ro ferve God , or walk mournfully before
him; the iniquities of the penitent fhail not be found when,
fought for, but appear blotted out cf Gods remembrance j for
that if there be in the foul any fence of fin, and fear of judgment*,
this is one eminently forcible argument to perfwade repentaf
fhatl men continue in fin which (hall erelong be laid open ro
their fhame ? orpurfue the pleafures vyhich lliaJl fhortly end in
perplexities ? and not rather judge themfelves, that they may not
be judged by the Lord?
Thus then the Gofpel doth by plain and powerful arguments
call unto repentance, and witneife its neceifiry: But yet a~
1 he mofi powerful bdps- conducing to Repentance , are afforded
by the Gofpel: and thereby it calls molt loudly to Repentance,
leaving us altogether without excufe, and fealingus under inevi-
table condemnation in cafe we do not repent .• the Gofpel affords
the fulneffe of knowledge for the enforcement of Repentance;
ignorance and unbelief , thofe bars and locks of impenitency
are broken open ; the Gofpel opens the bllnde eyes , and turnes
ns from darknefi to light ; makes all men from the lead to the
greateft, to know the (]od that is offended, to be a God of
jeahufey that will not endure iniquity; he is a consuming fire
to the hypocrite in Zion : The Law that is violated , is juft ,
holy and good', the guilt contracted, isfo contrary and provo-
king to jufiice , that in it there is no poflibility of approach to
Godj that therefore Chrift is exalted a Prince and a Savi-
our , to give %jpemance before Remlffion of Jin : Repentance
is a fi'te gift conferred by the Covenant of grace , fignified and
fealed in Baptifm; Chrift Jefus the Donor; we need but ask
and have^the death of Jefus the efficient caufe of Repentance,
it is wrought by union with the fame ; fo that the Gofpel makes
us to fee the neceffity , nature , next way , method , and order
of repentance; we cannot now plead we knew not what it was to
repent , where or how to gain repentance , or that there was f®
great a need of it.
The Gofpel helps US to the Spirit that wcrketb Repentance.
TheMiniftryof the Gofpel is the Miniftry of the Spirit; this
awakeneth themoftfleepy conference , and fhaketh the moft
rocky heart ; this makes Herod heare John gUdly , and the
Zz 2 Jew6
3 3 4 Repentance not to be repented. Serm. 2 z
Jews to re jbyce in his fight ; this makes Fee fix himfelf to
tremble, and Simon (JliagttstofaU down like Ugh. ening \ none
can continue impenitent under the Gofpel , but by quenching
the Spirit , grieving the Spirit \; nay , with rage riffling the
Spirit^ and counting themfelves unworthy of falvation. The
great work of the Gofpel , is to fend forth the Spirit to convince
Aft. i? 4^7, the world of fin , rigkteoftftejfe , and judgement; and the Spi-
Vr. rit by the Gofpel works conviction , unto very oppofition
with rage , and violence , and malicious attempts , to extin-
guish its light, anddeftroy the Ministers that publifli it, if it
do not convince unto converfion and repentance ; hence the
fin unpardonable ( conftituted fay fome) but I am fure corn-
pleated byimpenitency , iscailed blafyfemj againft the Spirit;
for and by reafon of itsfpite and rage againft the Gofpel. We
fee then that the Gofpel teacheth repentance as its maine do-
Urine , offereth repentance as its prime pr ivi ledge , urgeth re-
pentance as its chief duty , and enforceth repentance as its on-
ly end; and fo loudly calUth unto repentance , that we are
bound to the obedience of the Gofpel as the laftof Divine in-
ftruc~Uons, and after which we muftexpeg no direction to our
happinefle ; but this muftftand as the h'gh aggravation of im-
penitency, as a fin againft the humiliation and ekaltetipn of
Jefus Chrift , the death , fufferings , refurreSion of the Son
of God, the Covenant and Spirit of grace : Repentance is
abfoultely and indifpenfably neceffary
So that in order to the ami ipation of divine fury , and an-
fiver of the call of the Gofpel , we fee the neceffity of repen-
tance : And this is the fecond general Head propounded, which'
oive me leave to difmiile with a brief, but p'a;ne rebuke and
blame unto the finful demeanour and carriage of men in the
world, demonftrating an in,enfb''ity of his indifpenfaile ne-
ceffity of Repent an-.e ; and it confifts in two th:ngs, (vi^.j
the
Spt}°fR^—
. . The finful carriage of men evidencing their infenfibiiity of
fcufifa^tf lts ne^ifity, is the MHtemft of Repentance , vs hereby men
fewnuncc. fcoffe at repentance , defpifing all calls thereunto ; fcorning
k
Serm- 3 2. Repentance not to be ! tepenkd'. 53-
icasa bafe and contetppdble melancholy humour, below the
:it of men; they live like men in Covenant with hell , *r*^
** 40 agreement with the grave , who need no repentance,
and therefore make their beans hard , *•;;.* ;-./;/ #Y^ f , T\
come obduate and rebellious to all falls to repentance; ap-
prove themfelves a fcomful people; nay, fcoffers at rh^
Do&rine of the Gofpel, and day of judgement , which
calls them to Repentance. In the haughtineffe of their fpirrcs,
they
1. Vifeftcem the mercies and common providences of God,
which fhould lead them to repentance. They fay not in their
hearts, Let m feare the Lord our God that giveth rain, both
the former and latter- in its feafojt , and that refer veth to fifths
appointed weeizj oc the Harveft , Jer. 5.24. butdefpife the pui-
ence and long-fufferance of God , which fhould lead them t<»
repentance.
2. Decline, nay, deffife the Word of God ; when preaching
repentance , they will nst hearken to the found of the Trumpet,
Jer. 5. 17. have line upon line, yet will not he are , Ifa. 28.
15. ^Hjiy , pull away the fhoulder , and flop their e are-, left hh j
fhould hear, Zech. 7. 1 1 .
,3. Dif regard the judgements of God denounced, or inflitled
upon others for their warning •, all that God doth to treachc-
rom Ifrael , never affe&s or frightens treacherous Ju.Uh to
make her return, Jer. 2. 10. The falling of the Tower of Si-
ha , and Pittites mingling the blood of men with Sacrifices,
may occaiion cenforious thoughts, thefe were worfe [inner s than ^ . - ,
others; but never any ferious reflections , that mleffe we repent,
we must all lil^ewife perifh. Obdurate children never relent ac
their Brethrens correction ; nay , when threatened themfelves ,
they bleffe themfelves in their heart, and fay, We fh all fee m
evil, though we goon to adde drttnksnneffe to thirl? , Deut. 29.
19. By their Rubbomneffe they tire and (lay Gods correcting
hand , with a Why fhould you be fmitten any more f joa revolt
ft ill more and more, Ifa. 1.5.-
4. Are deafer ate and daring in their impiety ; (inning with
an high hand , and brazen face , w;th utmoft refolution ; Come
fay they , we will fetch wine , and fill our f elves with > s~lrong
drinks, and to morrow fhall be as this day , and?}?ore abundant,
Zzzz Ifa.
4>J-
t 3 6 Repentance not to be repented. Serin, 22
Ifa. 56. 12. are not afhamed when they commie abomination ,
nor can they blufh , Jrr.6.i). they (in as So dome , not fo
much as feek:ng to fade their iniquity , Ifa. \. 9. out-facing
vengeance, out-daring heaven, out-vying hell, Ifa. 26. 1?.
deriding judgements denounced , becaufe deferred , vv th
PPdtchmavJl'hat f the night} Ifa. 21. 11. Where is the pomije
of his coming} 2 Pet. 3, nay, blafphemoufly faying, Cjadis
fuch An one as cur (eves , Pfal. 50.21. and becaufe fentence
again!* an evil work is not fpeedily executed, their heart is
fully fetinthem to work wickednefle , £ clef. 8. ir. fo that
they do every way demonstrate a contempt of repentance, and
are fo farre from owning aneceffity of it, that they deem ic
vaine and vile, and fo witneffe themfelves to be defherately
wicked , wedded to their lufts , and fold to work wickednefle ;
who wiil not heare of parting from impiety , though on hope
of pardon , or feare of hell ; and fo juitly called a ftubbome
■people: deeply di (ingenuous , defpifing ail dictates of felt-prefer-
vation , and efcape of everlafting woe , the deepeft difcoveries
of divine wifdome , which prefcribeth repentance as mans re-
medy , the difplayings of divine affection , foliciting repen-
tance to prevent their ruine , and fo are foo'ijh : do/erully
f elf-deft motive , denying the way of their fafety , and defying
a God of power and jealoune , to arife in his wrath againikhem,
and fo aggravating their forrow with an / would have healed
thee, but thou wouldft not be heakd>y thy deftruftyn is of thy felfy
O Ifrael.
V Noreofiti- But *he fecond tinful carriage of men evidencing their in-
fenfibillty of fenfibility of the necefTity thereof, is the neglect of Repentance-,'
repentance, thefe men own it as a duty to be done , and remedy to be ufed,
and dare not admit any contemptible thoughts of it ; yen they are
flack unto, and fleighty in the performance cf it ; And of thefe
there be three forts.
, ri SeJf-mfikidrws\ men that ace; right in their own eyes .
1 . Sort c^ ncg- r ^ J ' ' , ,u , ,r . , K
Ichors of re- fee Repentance a needful grace , but nu n edful unto t hem \ they
peacarcc. are hone ft among men , pay all their own, live civilly among
their Neighbours, nay, holy towards God • >they Ph.uifee-like
htt twice aweek, pay tithes, give almes, heare Sermons, read
Scripture, pray, and the like; thefe pity the! r pro; ha: e Neigh-
bo u is , a,nd apply every reproof to them ; but as for them-
felves^
Serm . i z. Repentance not to be repented. 537
{elves, Bc!larmine-\\kz they have no fin to confeffe ; they muft
ftraine conscience for fome venal fins , that they may paffe
the forme of abfolurion •, rhefe are the wh$U who need m Phy-
fician , and the righteous whom Chr-'fi calls nn to repentance ;
Untill convinced that this, and more than this, is confident
with Reprobation , and is not enough to keep a foul from hell;
certainly theie are, 1. Ignorant of natures pollution, Ezek. 16.2.
Rom. II. 24. z.Vnobjervant of the Law its exattion, which
concludeth ali under guilt, Rim. 3. 17. 3. Vnaffctted with the
prescribed way of [titration ^ Repentance and Remiffion. 4. /*-
fcnpble of cpivine fcrutiny and judgement w^ich they milft
paffe, Tr^Kj. %. 2t. 2. (JAiatth. 9. 15. ^. Unacquainted
with , /zW mMccuftomed t ; , *r indirect in the work of felf-ex-
aminaaon, altogether ftrangers at home, or feeing their fa-
ces in the falfe glaffe of comparifon with their viteft Neigh-
bours ; for otherwite they could not but fee Repen-
tance abfolutely neceifary for themfelves . more than o-
thers ; for Publicans and Harlots will enter into heaven before
them.
2. Superficial penitents ; thefe fee Repentance a duty , but 2Sort ofneg-
deem it needs mt much ado; there is no fuch neceiiity of it, leftorsofrc-
as that a man fhould be taken up with it as his ferious bufi- pentance.
neffe ; therefore they regard not the quality of the aft > but
paffe themfelves as penitentia ies3 with fome formal careleffe
performances , fomefhortfighs or fobs for Cm , trembling -with
Foe fix at T^auls Preaching, or quivering with Bel(haz,z>ar ,
on fight of Gods hand-writing ; and carting off fome groffepro-
phane afts with Alexander or T 0 lemon , but never ftrike at the
roo: of fin , and mortiheluft, or make a ferious returr.e to
God, butfhew themtelves voide of the grace, and ignorant of
the nature of true repentance , and fall under fallacious hopes
of heaven , whxh like the hope of an Hypocrite, will faile
them in the evil day, when they fh all be too late convin»
ced that fuch is the neceffity of Repentance , that the
matter thereof cannot be Separated from the manner of perfor-
mance,
3. S-icbas ht Repentance at a di 'fiance , and pi ft it off from 3. Sort of neg--
iimj to times thefe men are (and indeed by dayly fub,cftWea°rsoflCl,cn"
to theGofpel, cannot but be)convinccd Repentance is indeed tancc*
j. -,g Repentance not to be repented. Serm, z 3 .
y ,■ and exceeding neceffary unco the remiffion of fins ;
and htting under the Word , thefe men meet with many ftrong
hearc-foakmg convi&ions , which they bid welcome, and un-
to thetnuh and good nefle of what is required they affent , and
their affections work within them, they cannot but figh on fenfe
of their fad condition , and confefle it hath been bad with them,
but it ihall now be better; they conceive and declare good pur-
poles , but alas they prove abortive ; like Sfhraims righteouf-
neile , an early dew foon gone ; like the Son in the Gofpel ,
when called into Chrili his Vineyard, theyanfwer, I go Siry
l m go not; like lingring A tiff in , pray, but feare God mRtoo
foon fay Amen to their prayer ; they protract time , perfift in
/m,and many times quench the motions of the Spirit within them;
fusgefting to themfelves, though repentance be neceffary, it re-
quires no haile ; thefe men do finfully
i. Determine their own time, not confidering the uncertain*
ty thereof, that .they are Tenants at the will of another, in
the hand of the God of time, who may not give them another
- time ; fenfe of repentance (hould make us fay , Multisannis cra-
\}iwm non habeo , I have no to morrow,
2. Deem grace to be within the reach of mans arme ; they
think they can repent when they lift; not confidering it is Gods
gift , fo that they may enjoy their time, but not repent ; were
it at mens Command , what difingenuity is it to de-
ferre Repentance ! but in this cafe it is Grand preem-
ption.
3. Do what in them lieth , to quench the Spirit , (Ming
convictions, difobeying perfwafions , deadning affection ^ the
Spirit will not mo ve for ever, Gen. 6. 3 .
4. Difefieem grace and holineffe , accounting it the fhame of
ftrength , and burden of youth, thinking repentance the work of
olda°eandweakneffe, and the quality of fools.
5. Deaden the hopes of their friends ^fao know not how to deert-
mine their eternal eftate, are indeed cheered in their penfiVe po-
fture in (icknefle , and at death , if it be not too lare to be true,
on which account they are constrained to check .heir hopes,
and dare make no conclusion , but fay as Auftln in the like cafe,
Nondico damnabitur\ nondico falvabitur^fed tn duwfaiw es poeni-
tentUm agey Repent in health.
6. CMake
Serm. 23. Repentance not to be repented* 55a
6. tMake difficult resentence ; undertaking that in infirm
age, which requireth theutmoft of ftrength ; nay, rendering
fin by irs cuftome natural and obdurate. Can the Ethiopian
change his colour ? then they that arc accuftomed to fin mayjsrI5 r,
repent; fickneife employee h the whole man, and fhutteth out
all lift or leaiure to repent.
7. Thtj arc in danger dolefully to of.tdaie the day of grace.
God doth manifeft graces beauty, and mngnifie theneceifity of
Repentance, by limiting its tim: ; to day if ye will hear his
voice, wel and good: it not, he will fweareinhis wrath you
(hall not enter into his reft h f the day of grace be once expi-
red, Repentance may be fought with tears, but not obtained;
and thjn the pleafures of fin will be fhortning ; confidence
will grow clamorous j and torment with an expectation of fie-
ry indignation to be revealed from heaven, lamenting too late,
Oh that I had known in that my da) , the things -which ^u^c l9> 4**
Concern; my Tcace , which are now hid from mine
eyesl
Such as in time will not, when it is too late fliall fee that
repentance is the One Thing Neceffary of mans life, is even
of abfolute Necetfity.
I have laid before you the two firft general things considera-
ble, (viz,. ) the Nature and ^{eceffity of Repentance , where-
in I have been longer than intention, butftiall be more brief
in the two remaining-, I pafle then to the third thing propoun-
ded, viz,.
The Notes and Characters of true Repentance.
And concerning this, I might return back to the defcripti-
on of Repentance , and make that an examination of the truth
©f your "Repentance; but I will leave that to your own private
meditations, and only examine your Rep ntar.ee by the Chara-
cters propounded by the Apoftle Paul to the Corinthians ^ For
behold this tlf-jan.e thing, that you have [or rowed after a god-
ly (err , what carefulneffc it hath wrought, in you; yea, what
clearing of you- f elves, yea, what indignation , yea, what fare,
yea , what vehement dejire , yea, what z,eale , yea, what re-
vengel 2 Cor. 7. ii. in which we have two remarkable Notes
and Charafters of true Rpentance.-
Firfi,
54° Repentance not to be repented. » Serm. zi*
Firft, The general nature of it, grdlj forrow.
Secondly, The Concomitants thereof, care fear,&c.
i.Vyr-Voflle- The fiift Note o: Mark of Repentance , is godly fonow : I
pcntancc. have before Noted forrovv to be eflential to Repentance ; God
never calls to Repentance, but he calls to weefiag; orpromifech
Mr- CaU- Repentance, but he promifeth a jplrit of mottrwxg; excellently
m'cs Sermon well faith an eminent.Mir.ifter of this CITY, God hath tjed fin
before the tyukforrow together with Adamantine chains. A woman may
houfe of Coni- as coon j0O^ CQ . ^e delivered of a Childe in a dream, as a man to
™onJ' °"'' repent without {enow. Sorrow is indeed die daughter of fin ;
4* x but God hath made the daughter a means to deftroy the mother ;
you mult not look to dance with the Div.el ail cay, and (up with
Chriil at night ; to lie in Dalilah's Lap all your lives, and go to
Abrahams bofome when you dye. To the merry Greeks, and
Boon Companions of the world, Repentance feems madnefle,
becaufe it calls for mourning ; for wherefoever there is true Re-
pentance , there muft , there will be [arrow for finne.
This forrovv muft be godly forrow after a codly fort ; it is
?x<vhKtnvt$tQV>f9rroT» according to God. Godly in its Author,
Occafion, Object, End and Effects ; it muft be godly forrow in
its ^Author, fpringing from God, and God alone ; the working
of natural paflions by a fufernatm-al power and principle ; a
ffirit tf mourning, even the Spirit of God melting and making
the hard heart to mourn ; a rock relenting on the ftroak of Gods
rod ; the ftony heart is taken away, and an heart of flefti given by
the Lord', this forrow is Gods gift from Golgotha ; the death of
the Son, of the Son of God,deprefleth in us all joy and comfort;
Nature is no Author, though an A6lor in this grief. It is godly in
its Gccafion^ Divine offence, rather than Humane lofle; finne y
xi? I mart, is the ground, reafon, occafion of it; it is moft in
their hearts, who in refpect of the world have leaft caufe to
mourn; it is not for loffe of wife, children, goods or credit, but
breach of Divine Law ; its complaint is not I am undone, but
Cod u offended, the Law violated, Chrift is dishonoured ; it is
more for deformity, than deferred mifery ; for extinguished ho-
I-neile, than miieries to be endured ; a mourning for fin as fin, as
it is offenjivum Dei, averfivum a Deo3 an aQ of difobedience ,
an all of unkindneffe. It is dolor to God, Againfi thee, thee
wly have I Jinwd. The fouls unlikeneffe to God, unlocks its
paflion ;
Scrm2 2. Repentance not to be repented. 541
paffionj the utmoft of perplexities annor abate its joys, if Go J
appear well-pleafid ; nor the highcfl ok enjoynlenrs filence its
forrow, whin* Cod {lauds offended. Ic ;s s;o Jy in its ob eft ; it {
is f rrow torsfahls God y Ae^s 20. 21. <*yi l.m n ing After the
Lord, 1 Sam. 7. 2. A tooling y.r:to Chrift , a;:d n oa v:ng over
Ihn whom we b vs f'.erced, Zech. 12. 10. As a man runs with
b'enred eyes ro the parry offended. Oh Sir , / have offerMd%
wronged )**% WI'U yoH forgive me} So penitent David runs to
God, and w'thremorfecrieth, l/fgainft. .l.e^ thee on I) have I
finned : And the Prodigal crier.h to his fa. her,/ have fn?:cd agdinft
thee. In days of affl'clion and atone vjsor^lfiaH alfe.r.bled, aid
mourned before the Lord; penitent Efh-ahn criech , Th u haft
chaflifed wf, and I wtu chaftied. This folfow ipeaks not in
the ears of men, but God ,* it is net open and feed to the world ,
but fecret, ferious towards God. It is godly in its end and ef-
fects ^ it is exprefled to God, that God may be enjoyed ; this for-
row fpeaks unto God the vindication of his JHslice;That th:n may ft
be juftifed when thou judgeft, and righteous when thou fpeakjeJK
It is not a mourning of murmuration, but of juftificatlon : why
fhofi/d a man complain, a man f>r the fnniftment of Lis fin \ ic
is a forrow that fets a luftre on the leaft mercy ; it is of the Lords
mercy we are not con-timed ; We are lefle than the lead of his mer-
cies,is its language; this forrovv is of fubmiffion, / have fnnedy
let the Lord do what feems him good ; it lies proftrate at the feet
of God for mercy, and resigned into the will of God: wherein I
have done ami ft Jhew it met 1 will do fo no- more ; andfo devotes
it feif unto God, to fuffer or do his will ; its out- cry is,
Lord y wh.t woxldeft ;hou have - me to do } ic is eve-
ry way godly forrow : This is the firll Mark of Repen-
tance.
The fecond Note or Character fo'loweth upon it, and is the s.MarkofRe-
Covcomit ntr, fome call them adjuncts, p:operties,effe&s ; but I pemancc.
fhall only fay infeparable Concomitants of this godly JorrOrV^s.d
thefe are feven ;n number.
Firft, fare ; by fome rendfed ftndy ; in the Original ***/&, I# Concomi-
whichas Clce>o rendreth, is a very earneft application of a man tant of godly
titao rome:hing wrh great delight : And as Interpreters render , forrow,
it fignifiech ferious intention of minde, andfpeedy, fedulous ex-
ecution of hand ; lb that it ftands oppofite to feemty and floth-
A a a a fid**P%
34^ Repentance not to be repented. Serm. 22.
fulnejfe, and intends to Note the diligence and dexterity of the
foul, in a fhunning and avoiding fin, and fetting agatqft a!l occa-
f fions and temptations thereunto, and ftudy'ng the will of God *
making it his meditation night and day ; and having in all things
refpift unto ir, as the rule of his life and converfation ; fo that
the very anxiety of hsfpiritistofhakeoff and avoid his fin , to
. > fubdue and weaken his lults, to ftandaganft temptations unto evil;
MicivT'ett ne f°r whoever r*pw<?f/:,faith s/4ntbrofey is careful not to Jin a-
pcccet. Ambr. g*i*> He is made whole, he would (in no more, but with all
inTexc care, caution, circumfpeSion and vigilancy ftrive againft cor-
ruption, and fiudy to know and to do the will of God ; with the
Church at Ephefus, To remember from whence we fire fallenyand
Revel.a, fj.i. do oar frfiworkj ; or the Church of Sardisyto awake and vt>atchy
not to be (lothful in bufineffe,and fecure againft fin, untill furprifed
therewithal!.
2. Concorai- Secondly, -Clearing of our f elves \ Amhoyiw, an Apology^ er
rant of godly anfw:r by way of defence unto the calumnies of an nSlccufcr ;
farrow, vvhich is not done by denial of guilt, and excufe of fh, but by
*> • *• „ - confeflion ; for faith Saint Ambrose Repentance hath no excufe
hibet exutfati- v'At confejjion. This is an humble deprecation of Divine judge-
$*m> nificon. ment, andfilencingof the Accuferof the Brethren by fe/f-con-
fejfimm. Amb. demnation\ the true penitent doth judge him f elf with lhame and
in Texr, forrow, that he may not be judged by ihe Lord; he is ready to
aggravate all, not extenuate any his fins; only findes an acquit-
• tance from them in the blood of Chriu\and concludes notagainft
the charge of the Accuter, and clamour of his own cocfciencc :
'/ was an Extortioner , a Drunkard , an Adulterer , a Bkfphe-
mer.\ but I am wjfbed, I am fwBified, I am ju-slified; Repen-
tance rendreth guilt as if it had never been, andfo becomes the
fouls Apology.
r ,_ Thirdly, Indignation*, Aytvaz-meiv, wrath unto grief ; the ri-
rintof^o^y" fmg©£ the very ftomack with rage, and a being angry unto very
forrov, ft ckneffe again ^ it is only ufed in this one Text of Scripture, as it
hath fm for its object ; but in reference to other things it expref-
feth the very heighth of anger, fretting quo fuming; thus the
hrp of the Ruler of tfic Synagogue on a conceived breach of
the Sabbath, isexpreflfed, L ke 1:. 14. Religiats wrath is the
Utt"fl)h\\[U make a meek Mo s break he very Tables of the
Ltr.d : Thus the dif content of envy is expreffed in Mark^ 10. 41.
The.
Serm. a 2 . Repentance not to be repented. 5 4 3
The D'uciples ftornack rofe againft James a d John-, fo that ic '
here imports the turning of the unquiet pa.fions of the foul whol-
ly againft fin ; a fretting and fuming a: our fe!ves for fin ; an ha-
ting and being aflumed of our fe Ives for fin ; this wrath breaks
out in a penitent David, into Aifgrtciful fycecf.cs agiinft him-
[q\^ Co foal, ft was I and ignorant , when diftruft prevailed on
him, Pfal. 73. 22/ <y4nd I have done very ftotijh% when he
finned in numbring the people, 2 Sam. 24. 1 o. Nay, breaks in-
to difgraceftt' demeanonr towards fin , as impendent Ifrael to
the defiling the graven images of fiver ^ and the ornaments of
their g Iden Idols^ and, cafiing them o*t with contempt , as a
menflruoHs garment , and an angry re;e£tfon of them, w'tha Get
joh hence, Ifa. 30. 22. So that fin is the object of hatred, fcorna
rage, reproach, and contumelie, and ground of grief and fiSa me
co the penitent ; the foul cannot think of fin without ftomachiza-
tion , heart-rifing , and redning of face ; he is indeed
angry, and fins not the whole of whole anger , runs out againft:
finne.
Fourthly, Fear , a rare compan!on of wrath, but alwayes of 4, Concomi-
care; the truly penitent are of a trembling and timerous fpir't •, tanc <tf godly
and no marvel; for the burnt childe dreads the fire ; they have ("orrovv«
paid dear for paft guilt, and may well beware to fall again- the
whole work of Repentance is expreffed to be a fear of the Lord
and his goodnefe, Hof. 3. 5. Tbe fear of the Lord is the only
fence againft temptations unto fin; here note that this fear is a
fear of fenfe, affecting us w;th the evil fin procureth,and dread-
ful judgments of God oy it deferved, trembling at the Word of
threatning; a fear of reverence , awefully apprehending the ho-
lineife and Majefty of God, and that vaft disproportion and dif-
parity between God and us, forrowfully crying , How fhall daft
and ajhes, p lifted man, come nigh to an holy and glorious Ma-
jettyl and a fear of diligence and vigil ancie , watching and
warring againft fin, that ic may not furprife us by the difficulty of
our ft ate and diftempers of our foul ^ and thus the penitent wor-
ke:h out his own falvation wkh fear and trembling ; but it is not
a fear if diffder.ee and defpo»dencie,o? diftruft anddefpaire,which
deadn ngall hope of prevalency, dulleth all diligence, difcoura-
geth vigilancy, and induftry, and at length drivech to felf-deftru-
cYion; the fear of Repentance fprings from fenfe of mercy, and
Aaaaj is
< 44 Repentance not to be repented, Serm. 2 z.
is fpurred with the confidence offticce(feyb6v.o affured it is God that
P!iJ.x..r5 -i*6 workttb in the jot*1 to wiH and to d^and w 11 peifeft what He bath
begun.
j. Concomi- Fifthly, Vehement defire , 'Et/toSh^j*, d af-./r* of fervency
rant of godly that can admit of no delay, faith Dr. Slater : Of d'd g.nce and
forrow. aVtlvny, fay the Greek Criticks, v\ hich puts on with induftry and
violence; the foure fauce of godly forrow dorr> ever Ilia rpen the
appetite of hoi; defire % thehu ted Hart thirtieth for the water,
the fin-wearied foul for Chrift; it is a defire to be wholly rid of
fin, and therefore breaks out into complaints again!* the remain-
ders of fin in the foul, as Psiuly Oh wnhheJi man th t I am ,
Rom. 7«*4- who fhalv deliver ms p om the body cf this death ? the death of
• nature, and day of judgement is defired, and delightful , becaufe
the deftruftion and diicharge of fin ; it is alfo a defire of all fm-
fubduingand grace-flrengthn ng adminiftrations $ they that by
Repentance have once tafied that the Lord is good y do as n.re
born bakes defire the fmcere mdk^of the Word, 2 Pet. 2. 2.
This defire is vehement againft all cifficulres and difcourage-
ments, running out with all fervent dil gertce for obtamment •,
and bitter comp.aints for want,finding no fatiety without its very
object.
. * . Sixthly^ Zea V an affection compounded of love and anser,
tant of godly and is the edge of our defire, enforcing all means, and encoun-
forrow. tering all difficulties and oppofition to our end ; this is that
whereby the penitent perfifts in his godly forrow under all checks
and diverfions ; and perfevereth in his courfe of mortification a-
giinft all oppofition of thewor d, or his corrupt fe If, fighting a-
jiainft what renders, and flinging off all incumbrances, and fol-
fowin^ heaven w.th force and violence, that if it were poffible,
it would draw all men with it, but however it beare h down all be-
fore it, and never fheweth the ilrengtn that is nthefe eodfy
ftreams, till flopped by fome tempration ; but then it roaretn and
fwelleth, and overflowerh its banks, that all men may fee the j e-
nitent is full of the Holy Gkoji) and this iS alwayes a No~e of Re-
pentance^* z>e4l&M and repent, is Chr it his own Call; forrow
muft rot be for fm, as if we minded not to pa; t with it ; but muft
rnanifeftourfulneifeof resolution to be rid of it, whatever it
coils us.
Seventhly,
Serin, z * . Repent ance not to be repented. 545
Seventhly, Revenge • the due refuit of zeal; by zeal we are car- Concomi-
riedwith that vigor, tru: the world concludes us mad for G?^, cant ©f godly
and for %jfkgiony especially when our indignation boiles intdforrow.
revenge upon our felves for our fins by felf-caitigations, no: of A&* **• i*
our body, with whips andicourges, as do the Papilts, but by the
Abatement of luft, which ftirrerh in us, buffetting .be fiefr, and
bringing it into fubjedtion, giving it the b ew eye, abiot in the
hct, as the Greek word fign:fieth, w ithdraw'ng thofe lawful com- vV«W£«.
forts wlrch make it to wax wanton ; as Hilarion^^n he felt h s
lulls wax big and flrongj and wanton, provoking to fijthinefle,
Ego facias Afe'dc pit non calcitns , I will by ab(i;nence keep
this -Ajfe for kicking; and our Henry the fecond, being incli-
ned to mcominency, prayed 10 God rrnt he migtrt rather have a
confiant Treaty body, than fo ( rong tufts ; this is that which cJt-
ricth the penitent to wreak his quarrel on th? occajton and inftru-
ments of their im iety \ as the daughrers of Ifracl in deducing Uxo&. $l 8,
their looking gla fie s^ by wh ch they had offended unto thefervice
of the Temple; and as did the £ 'phefans, bum their bookj before
all.men^KSi.l 9.19.& holy Cranmer thriilf/?/* right hand which fub-
fcribedhis recantation,^? mo the fire, revengefully crying out
This unworthy right hand as long as he could fpeak ; and this re-
venge leads them to fatisfMion for offen-es done, either by pub*
Hcl^confeffion unto open flume, or ready refiitut'irn , as Za-
ch.w, threefold to the injury done; as penitent Bradford, that
parted with his.wholeeftareto/*ttjr,fc the wrong done by one dafh
of his fen when a fervant ; fo that revenge worketh allthedif-
grace, difhonour, dTadvantage, and destruction thatispo.Tiblea-
gainft lin;thus then you have here theNotes andChara&ers of Re-
pentance, la;ddownby theApoftle, the beft looking giafle than
can be, by which to dreffe your penitent fouls. Let it be to every
of usallfeof Examination, and clearly convince us that if we
b: ftrangets to forroiv, or our for row be to the world, no: towards
Cod, godly frrow, we have not repented; never let us think of
celebrating a celeftial Patfeover without thefe foure herbi. Again,
if under our forrovv we con inue careleffe of required duty; c'a-
twoix by continued guilt on the confeence ; fearlefi of com-
mon danger, a ddefe ved mifery by the increafeof fin, folifhly
fitiful towards our lufts to be rebuked with rage ; faint in >*ur
de fires to be rid of fin ; lukc-warms in our work of mortification,
t a 6 Repentance not to be repented. Serm.2 a-
or indulgent to our lufts , not ftr king home , whilft we
fmite at finne , we are not the Subjects of true Go-
fpel-Repentance-, for thefe muft alwayes accompany k.
Having laid before you the Characters of true Repentance, I
fhall proceed very briefly to propourd rhe fourth and I aft Gene-
ral head to be coniidered, ( viz,.)
The Next way and meanes to gain Repentance.
And herein I flial.1 not infifton the method and order of
procur ng repentance, which is hinted to you before ; or the
lets andhinderances of repentance which are to be removed,
this would tire your patience ( on which I have already too
much trefpaffed ) but I fhall only give you fome fpecial directi-
ons , which you muft obferve , and carefully practice, if ever you
will obtain Repentance; As,
Firft , Sit with care , conflancy , and confcience under th;
i. HAptore- Wor^ jf %rmk\ and Gojfel of Cjrace. Repentance you have
pcnttnc already heard, is the great work of the Word, and loud call
of the Gofpel. This was the voice of John the Bapcift , nay, of
Jefus Chrfthimfelf, and his Apoftles^ the Minifters of the
Word , are the Embaffadours of Reconciliation , and fo Prea-
chers of repentance; hearing is prefcribed of God the way to
happinefle. la. $%.i. Heare, and your fotl frail /ive; The
Preaching of the Word , is the power of God to f. I vat ion ; fo
long as God conrnueth the Word to a people, they are in a
poflibllity of repentance ; but where the vifion failes , the peo-
ple perifk, Prov. 29. 19. If ever God bring the Jews to Re-
pentance, it will be by the Preaching of the Gofpel, the lift-
ing up of the root of Jeff e as an enftgn , Ifa. 11. il. God
» fealeth up under impenitency by the withdrawing of his Word;
the r envying of the Candle ft ul^ of the Gofpel , is the faddeft
Rev.M* doom can be denounced : Refuting to heare, is the great
reafon of impenitency ; my people would not hearken , is Gods
pfalSr. 1** complaint; and We will not heare, the language of the ob(U-
nate,J*r.6. 17. Rejection of the Word > pulling away the
fhoulder , and flopping the eare , the property of an hard
heart ; never did Fcelix fails fo much ; as when trembling at
zich.7.11. <T>ml$ Preaching, he fends him away, and would heare no
mre
Scr^-aa. Repentance not to ke repent ed% 547
more of that m.itery nor did the Jews fall under final Apofta-
cy , untill they put the Gofpel away from them ; the
very Heathen concludes Repentance to be the refult of audience
and attention.
Invidus , Iracundw^ iners, vinofns, amatory Horace h E-
l^emo adeo ferns eft qui non mite J cere foffny /"#• 2.
Si modo cultur£patientem accommodat aurem.
There is no prophaneffe but it is curable by patient audience;
Ao ever you will repent, hear the Word, attend unto inflru&i-
on, abide the hean>fhaking convictions of the word; if you
Height the Miniftry of the Word , the found of the Trumpet ,
the call of the Gofpel, you are fealed up under impenitency;
the very cry of the Gofpel-call to Repentance , is, Let him th.it
hath eares hear.
Secondly, Study the nature of Cod ; God mull be the object a Help
of Repentance-, we mult forrow towards God, return to God-, pentance,
it is a great inducement therefore to knw God\ ignorance of
God is the mother of impenitency ; the times of impeniten-
cy are denominated times of ignorance , x^&s 17. 30. This is
obferved to be the very caufe of obduracy ; the Gentiles walk
in the vanity of their minds, raving their und.rftand'mg d»r~
kemd , being alienated fron th? life of God by the ignorance
which is in them, becaufe of the biindnejfe of thir h.ar. , E-
phef. 4. 17, 18. Ignorance of God was the very principle ef
Ijraels perfiiience and progreffe in fin; They proceed from evil
to evil, but know not me , faith the Lord, Jer. 9. 3, 6. The
devil labours to keep all light out of mans foul , that fo he
imy lleep in fin, and be locked up in impenitency ; he hinders
rhe Gofpel from being Preache \ ; if poilible, he would blow out
the light , and hinder men from hearing , but chiefly from un-
derftanding- if our Gofpel be hid, it is hid unto them that pe-
rifhj the eyes of w'.ore minde the god of this world hath blin-
ded , left the light of the glriopis G off el of Christ (who is the
Image of God) fhoyji Jhin* unto them , 2 Cor.4.4. And when
God brings to repentance, he breaks thefe barres of ignorance,
he pulls off thefe fcales.of bfmd^erfe, and begins with the un-
demanding ; true grace tegias alwayes at the renewing of th;
mind J,
5 4.8 Repentance not to be repented, Serm. 2 2.
mind*, the transforming of the mind to know the good and ac-
ceptable will of God, is th.; formality of the GofpePgrace, true
repentance , %pm. i >'; 2. And the knowledge of God being
the princpleof ir, is put for repentance: Th.y fall know God,
Hof. 2. 20. and God will be known by the Egyptians , Ifi. ig.
2r. are the promifes of repentance; There can be no conditi-
on of a contrariety to God , where there is not a right conce-
ption of God ; and affection mud follow apprehenfion ; igpori
nulla cnpido ; how can we fear God or his goodnefs, if we do
net kno.vhim? what reafon of return to God, when men know
not his hoi ineife offended, juflice provoked , power irrefiftible,
mercy in pardoning iniqmiy? It is a feeming faire Apology for
Pharaohs obduracy , who is the Lord , that I Jhould Lt Ifrael
go ? The work of the Gofpel is to open the blindeey.s , in tur-
ning from Satan unto God; the enquiry of Saul is firjrt, Lord,
A who art thou ? then , what wjuldeft thou have me to do ? Did
men know who it is they fin againft , they never durftbe fo bold.
Srudy therefore the nature of God, acquaint your felves with his
Attributes, his Holinefle, Power, Juftice, Mercy, and the
like : Your foules will never be drawn from fin , or dri-
ven into a courfe of true repentance , untill God become your
ciiead.
$. Help to re Thirdly, Sit clo^e .0 the work^of felf-fcrntiny ; be ferious in
pentancc. felf-examinat on ; no man (its fofatt in impiety as the Gran-
ger at home ; none fo foon run upon their ruine as the regard-
leffe of their accounts. Th's is a remedy of Gods immediate
pre&riptioil , Commune whh yonr hear, s u. on your beds , Pfal.
4.4. Search and try jour wayes , and turn unto the Lord ,
Lam. 3. 40. Judge your [elves, Mat. 7. 1 . When we approach
his Table , where we are eminently to a& repentance , the
whole work of preparation is refolved into felf-examination ,
iCir. 11.28. Nay, this is a receipt tranfmi:ted to us with a
probatum eft thus by David, Pfal. Up. 59. I examined my
wayes, andtumedmy feet into thy Testimonies. And when the
Prodigals wits returned to confider his wickedneffe , he would
home to be a fervanr, where he had been and paighc have been
a fon ; Gods rod is but a calling us to reckon with our own fowls ;
he never reafonswith any by correction x that read theirown-e*
date in his inftrw&ions. You have heard before that conviction
mutt
Serm, a 2 . Repent anc* not to be repented. 54a
mull go before converhon -9 mans conference is a Regifter which
will bring toremembrarce^ and Judge that wil clearly deter-
mine of mans waves ; rhe worft of men by a fhort conference
tv:th their own foul , would foon fee a neceflity of repentance ,
cenfbre others iefle, and your felves more ^ erjqu re n6c
into other mens condition fo much as your own Con-
verfation ; let no day return without accounts,be ferious in felf-
ination.
Fourthly, Sit Uofe to the wcrldi the world is the gre.it pull-4; HerHt0r0,
back to heaven , and hinderance of repentance; you may ob-
ferve , the reafon the Rebellion and impenitency of E^ekjels
hearers , was, their hearts went after their CQVttwfneffe , E-
zek. 3:. 51. otherwife they took delight to hear. That ^d(cnr-
tence , A Camel may jooner go through the eye of a Needle ,
than a rich man entrr into the Kingdimc of heaven , was cc-
cafionedby a rich mans refufalof Chrift his call to repentance^
UWatth. 19. 20. Riches choak the work , and lift up the heart
too high; great men in the world think they live above all re-
proof; for 7)r*#-like , they fet their hearts at the heart of
<jod, Ezek. 28. 6. and think to live without controle • he that
loves the world, finds ( when called to repentance) he is loth
to leave pleafures ^ it is hard to renounce riches -y it cuts deep
to defpife Wife , Children, Father, Mother, Friends, and
deare Relations ; he cannot but be difmayed at reproach and
fufferings; fin is the common property of the world; the
things of this world , is the recompence of impiety ; they that
fin higheft, ordinarily fucceed moft ; yet this is the great Hum-
bling ftone of the godly ; the world makes David almoft re-
pent his repentance , Pfal. 73. They that will follow God, muft
be Grangers to the world ; true Penitentiaries muft be pilgrims
in the earth.
. Fifthly, Seethe (hortneffe of life , andlimitaton of the day of ^ Help to re-
grace. Hopes of long life, and thoughts of repentance at plea- pemancc,.
fure, help many a foul to hell; our life we muft confider is but
a bubble , a blast , a jhado,vygom before it well appeare, in
which there is no certainty ; our time is in Gods hand ; he hath
numbred our dayes , but to which of us hath he declared the
number ? hath he given any man a legible Leafe of his life ?
have the ybungeft , ftrongeijt, moft healthful among us , an af-
Bbbb furance
5$o Repentance not to be repented. Serm. 22
furance of to morrow ? and doth not eternity depend on the
well-husbanding of this uncertain rime? is there any remem-
brance of God in the grave , or repentance among the dead ?
doth not death determine the eternal eftate of men? "Dives
eyes cannot dilUilone tear in heli « though he call to ^Abraham
formitgation of torments, never fo much as begs the pardon
of fin ; o, -.hat is .00 late* fee we not men peniiveand fad
at the thoughts of death ? thryfoftome hath told us,the caufe of
the fear of death , is, leckuf. we live not in the austerity > e fit-
ting Christianity , bm lead d lie ate ana voluptuous lives. Could
we make every day our dying day, it would quicken us to repen-
tance. fJilarion never 'h ad 4 to m rrow ; and when he comes to
die, he hath the comfort of it ; Oh my [out , get thee out of this
honje of clay , what do ft thou fear f Septuaginta prope annis
fervivifti Qhrifto & mortem tim s \ Haft thou ferved Chrift
almof} fevencj yeares , .k io'ft tho't xow feare death ? If we
will live fo. ever , we rriilft d:e dayly ; if we will not deter re-
pentance , we mult not decermine to our felves any other time
than theprefer.t.
Again , if we know our time in nature , whofyownh the date
of the day of grace ? It is a limited day , but the bounds there-
of are not pub.ifhed , that to day , whilft it is alto d t> day , we
Heb.4.4 7. may J.earken to his voice , left he fweare in hi* wath we fhall
not enter into his reft. A feafon of falvation is allotted to the
l&hs of men ; the old world had its day , jcrufalem had her day,
every of us have our day ; but our day of nature may out-date
\ our day of grace , ( yet of this we have no ajflfurance ) but if fo
in do, it were better the day of our being had never been; for
the opportunity loft ^ we a*e loft for ever \ whilft we enjoy the
Word, and motions of the Spirit, we have hope^ but if ever
thefeceafe,we are undone ; Lcrusftarrle our ibuls with thefe
fad thoughts; Tr.is may be the Lift day or hour of my
life , but if not, the lift day and houre of gr.ace; would
we hear every Sermon as the laft , it would rouze our fouls to re-
pentance.
Sixthly, Serioufly exp°& approaching judgement 5 it is an Ar-
tf.Hcf]*rore- guoientro repentance., and very perfwafive ibereonto, as you
pencance, have before heard ; the thoughts of the M judgement, will
cool the courage of theprophanelt (inner, when he feeththe
dag
Serm.Q2. Repentance not tt> be repented. 55 1
day approach. in which his ferret fins muft be laid ope/: , a fevere
fentence cannot b: recited, cr juff ended for the ieafb moment
but muft be executed with fpeed, certainty and feverity^ the
Judge is juft , and will then be inexorable. All the (helpers of his
power, might, policies, riches, honours , by which he f laved
off reproof, will now be fcattered ; a .d fame vain and boo:-
letie;the Judge is no refpector of perfon; a diyftored w:rh$>ndigna-
tion , which will not be mitigated, but be poured out i full v~i-
als^ can the heart but tremble,that is the fubjeft of thefe thoughts?
They that fin with boldnefle, fetthe day cf judgement at a du
ftance from their foul ; but if we willprovok: repentance, think
with fcrom you alwayes hear the Trumpet of the laft day foun-
ding in your ears, Arife ye dead , an,', -ome to judgement. Ex-
cellent wastheftratagem to ftir up repentance , which is ftoried
of a Chriftian King of Hungary , who being on a time fad
and penfive, his brother a jolly Courtier , would needs know
thecaufe of his fadneffe ; O Brother (faid the King) / have
keen a great [inner again ft Gody and know not how to die , or to
appear before God in judgement ; his Brother making ajeft of ic
faid , Thefe are but melancholy thoughts \ the K'ng replyed no-
thing at prefent- Butthe cuflomeof the Country was, that if
the Executioner came and founded a Trumpet before any mans
door, he was prefently led to execution; the King in the dead
time of the night fends the Executioner to found the Trumpet be-
fore his brothers door , who hearing it, and feeing the Meflenger
of death , fprang into the Kings prefence, befceching to know
in what he had ff ended ; Alas Brother ( faid the Krng) -lost have
never offended me ; And is the fight ofmj Exec fit fcwr Jo dreadful^
and fhall not 1 who have greatly offended , fear to he brought before
the itidgement feat of Chritt \ a lingular cure for jovial contempt
of repentance ; the fenfe of judgement is a (trong fummons to
repentance. ...
Seventh'y, Serioufly apprehend the poffibiliy , nay > probabl-
lity . nar% the pofnive certainty ofpardox. I have before told you, la e ^ t0 rc~
Repentance is the reiult of taith ; defpau deters duty- ho^e in
Ifrael , i^; the gre.u help to repentance ; the Law leads to cor.-
vicliw , but the Gofpel to converfion ; defpair's the devil.s lock
to impenitency ^ look up therefore , fee there is mercy with the
Lord) that he may be feared , and plenteous Redemption , that he 7\
Bbbb2 may
ty$2 Repentant* not to be repented. Seim 22-
may be fought unto \ apprehend then the price of mans fin paid,
the juftice of Godfatisfied , the pardon fealed in and by the
blood of Chrift, and proclaimed in the Gofpel ; fo that it ^
thine with certainty, if received with a proftrate foul, and fued out
by ferious repentance; nothing needs to deter ; God is reconci-
led, therefore return unto him.
Eighthly , Soal^ the h. art in the bLod of fefttt ; tal:e every day
8en«nct0 rC" a turn °^ meditation %n ^Mount Calvary ; caft thy eyes oa a cru-
cified Chtiit; read the nature of thy fin, the provoked wrath of
God , and paffionate loves of a Saviour ; it is fuppling to the
Adamantine heart , and fwafwe no thi moft obdurate foul : I have
. before noted its force and efficacy to repentance; be perfwaded
daily to contemplate the Crovfe of Chrift.
9.Helptore- Ninthly, Speed will much facilitate repentance ; (in may be
pernancy removed, before it be fettled by cuttome; bur then it is d ffi-
cult \ youth is pliable to precepts , ftrong under burdens , dexte-
rous and active in butinefle -9 when old age is infirm, and impo-
tent ; the piety of youth is the horrour of the devil , the honrur of
Religion , the eafe and joy of i he foul ; let not (in become cufto*
mary,if you will ever caft it off; for it will become a fecond na-
ture ; linger not in what you will be rid of; for the longer yon
linger , you will be more loth to part , like Jufi'ns modv fine
modo , and paululum quod ibat in Ungum ; your anon mil never
come ; and our little longer, in fin , will Uft forever by the good
yvil! of nature; Angularly good is the counfel of Bafil, If the
thing be hone J^k^e fit to the end ; if filthy and hurtful 'I , why do ft
thou ccntinne in it} doth any that defires to eafe the ftovach of cho-
kry increase it by a continued bad and intern era'-e dyet ? if ever
you will repent, repent betimes; late repentance is rarely true,
W ever difficult.
Tenthly, Sue for it at the hands of god. Repentance is Gods
7nw>a-t0rC~ bift> and therefore muft bs begged ; it is Chrills purchafe , the
Covenants promife , and may be begged with confidence ; Je-
fus Chriit. is exalted to give Repentance , therefore go to
him in Faith -5 all meanes is ineffec*b'al without Gods
Blefling. Let therefore Prayer erfotce all meanes to this
end ; whilft you fit under the Word , Rudy the na-
ture of God 3 examine your felves , fit loafe to the
world ,
Ser m .32. Repentance not to be repent ed% 553
world, fee life its brevity , and the limitation of the day
of Grace , ferioufly expect the day of judgement , ^n-
fibly apprehend a pardon , foake the heart^ in the bloo.'
of Chrirt , and fpeed RepQjptance , feond all with ear-
neft Supplication ; fay with Efbrdm , O Lord tttrn thou
me , mid fo {/.all J be turned ; Co Anil your flony heart
be taken from you , and you Hull poffefle thi^> neceffary
grace of Repentance in the truth of it , which God of his mer-
cy grant us.
OF
554
Ofholineffe*
Serin. 23.
4V£ &Q4&
O F
Holinefs.
Ephcf.4-4-
Heb, 1^.14.
Follow peace with all men^ and holinejfe, without
which no man fhall fee the Lord,
Ere are two duties enjoyned together in one and
the fame precept, though not enjoyned vv'th the
fame penalty, (peace and hollnejfe) the latter
hath a fad threat added, if wemiffeit, without
which no man (hall jee the Lord. It is fome-
what like that charge, Sxod 28. 34, 35. that
-the Ve(t of ^nw fhould be on the skirt with a
Tmiegranate, and a Bell, both of gold ; yet the ufe of the Bell
was far above that of the ^Pomegranate , that the found thereof
may be l.eard if hen he gojth in before the Lord that he dye not.
So are peace and inline ft two golden graces or bieflings ; peace is
like the Pomegranate, whofefmeti is fragrant, odoriferous, and
fo full of feeds, as no fruit more •, fuch is peace, of all outward
bldlings the chief, and full of the feed of all blcflings , it is
therefore ca'll'd the bond of peace , as if other blc flings a ere the
bundle , but peace the bond that did comprehend them all :
Yet
Ser m .23* We mufl fallow andprejfe after holinefle. 555
Yet holinefTe is that which beareth the 2??/7, and maketh the mu-
jieh^ in the ears of God; am f the lound thereof be not heard
before the Lord, we jhak fnrely dye. Therefore ic is obferved
that the Relative [which'] is not plural, as referring to peace
andholineffcbr>rh; nor is it fsminin-, as referring to peace at
all; but « ;W*, (not £v,nor >T; ';#»?/ 0 as referring onfy to *>*<rt*«V,
holinefle.
Here are two great points contained in this Text.
Do£t. I. T ace is a high duty, rich biffing, and fngular
benefit that a Ckriffian ts bvAnd to follow , purfue9preffe after, and
labour for, and that with ailm .
Theduty is prefled (lri& :y in the word JV«W*, reudred here
with the fofteft fofUw ; and in other places it is rendered to /»/-
low after, 1 Cor. 14. i. Phil. ?. 12. to purfu?, 1 Per. 5. II. to
prefe urn ,Phil. r. 14. And we have a full proof for all ; Rom.lXi
1 8. If tf be laffible^as much as in you, lieth live pe.-iceably
with all men. We muft fee there be no default on our part (that
all the world is not in peace ) but that we follow,purfue, prefle
hard after peace, (as far as polfibly wc may, and to the utmoft that
lies in us ) and that with all men ; fo faith the Texc
alfo.
But I muft leave drs fmall Pomegranate peace, that I may
ring out the Saint s Bell of holinefle, the found and force where-
of I heartily pray may reach all your hearts, (not ears ) or ra-
ther that the found thereof in all your hearts may be heard in
the Lords ears, (not ours ) that ye dye not', yea, that Religion
dye not; otherwise 1 may fear thzzEnglands paffingBell is toiling
at the departure of our glory , and we may call the next generation
Iohabod.
But the otLer, and prefent point is this 5 viz. That true
atdd real holinefi is the gra e, the dm , he fl ate, the trade which
every (fhri&ian is bound to follow, purfue, pr. (? after with might
And main, as he ever thinks to lock^God in the ficc. 2 Cor. 7.
1. Having the [e prom' fes , let vts cleanfe our elves from all
filthin /? of fi fh and ifi'-'tt, perfecting holineffe in the fear of
God; perfecting hoi ;- elfe] what is that, but to follow it, folu
low after, purfue , prefle bard to it ? fo 1 Pa.i.i^. Be ye holy
m God is h&ly; there is as much or moie5 purfue, follow it.
£$6 Whtt holweffe is. Scrm.23.
(Ul, tbar you take up with no fcant meafure , no low degree
of it.
1 call it, i. sA grace ^ and fo it is; yet more^ it is not ons
(ingle grace alone, but the conjunction of all graces. To fay it Is
aftar, is too little, it is a conftellation ; or the way of holinejfe
- is as the Ufaa via , altogether ftarry , fo holinefte is all
grace.
2. I call it a duty, andfoitis^ "but much »«r«, it is the (urn
and Epitome of all duty. Ail duties of the firft Table are referred
to hdir.e^ as all of the fecond Table to righteoii #<?/?, Luke i.
7v Yea, duties of the fecond Table are c a ll'd holineffe %\ Thef.
3. I call it a (late; it is not an acl: or habit, but a fiat:; nor a
[late of aChriiUan, but the ft ate of ChrilUanity, the ftate of
confiftency and continuance or growth ; there are fome
ftates we paffe through, (as the man through Infancy, childe-
hood , youth , but abides in the Hate of Manhood ) we
pane through the New birth to be born no more; of morti-
Rom. 69,11. iication , to dye no more;di bondage, to fear m mo-re ; but
■IVom.8. iy. in this ftate once, we muft perfift, perfevere, live, dye
in it.
4. I call it our trade y and fo it is our nobleft profelfion,and
courfe of life, I Pet.l.i%.Be holy in all manner of converfationy
2 Pet. 3. 1 l.fVhat manner of perfons ought we to be in all holy conver-
fation 1 This is the trade and bufinefle we fhould ply in the whole
courfe of our lives.
Now it may be asked what this holineffe is? And I would
anfwer,and(if the time would bear it)open,the definirion,which is
this :
" True holineffe is that inward? through and real change,
<c wrought in the whole man^of a form:rly vile finner, by the
Whathelinefs « spirit of God , whereby his heart is purged from the
" ct love , and his life from the dominion and praEtice of former
Ci fins ,and whereby he is in heart and fife carried out after every
<c g'od.
1. I call it a^ change ^nd fo it is 5 it is not from nature,cuftome,
education ; it is not an habit ,form,but a change. CkrisTUhi fiunt
zon nafcuntUTyCreanttir non generantur 5 and a mighty and manifeft
change it makes, it is therefore call 'da new birth, new creation^ a
new
Serm.2 3* ^'hat holwejje is. ^ 57
new cYefturcfcfHYr:tt'<>n,&c. Is tljere riot i change wfunachikfc
is born? when a dead peribn railed? a b mde" than receiveth
"fight i
Yea, whatfoever is call'd holy, is eo mmlne , cha- ged from
its common ufe ; when a /vr/*/* , or a garment , or a
place , or a -z/fJ/V/ , or a ^ were called holy, all fuch
were changed, as to their ofe^ ferving now to: facred
and Religous Services ; fuch is Sotd-hoiineffe , a Soul-
change.
There are three great changes wrought in a Chriftian at
times.
Firft,One in fufilf cation \ when a guilty (inner hath y?^ taken t #e impmm
away, that it is not imputed. £ tHrm
The fecond in Sanlllficatlc*; wben a (inner living and wal-
lowing in fin, hath fin taken away, (the power of it) that it doth z,Ne '*"*■
not ralgn.
The third is in Glorification ; when the fan&ified perfon hath A£ re^t -
fin taken awayy fall remainders of it) that it hath no ^l^g aut mn%w> (it
left.
Now though the firft and laft ©f thefe are both perfect
changes, and San&ification is not perfect here; y t upon
fome account, fome have called that change wrought in
Sanftification the greateft change of the three; for com-
pare it with Juftificacion , Juftihcation is a change of the
ftate, not of the perfon ; a change without, not within
the man.
In Santtlficationfherf is a real change , and that within the
man.
In Glorification alfo is a perfeft change, ( it being the higheft
ftate of the three ) but the change is not fo great as in Sanctificati-
on-, glory and grace differ but gradually, there being no oppofiti-
on between them,as between grace and fin. Hie change is not fo
different between the Morning light and the Noon-day
brightneflfe, as between the Morning light andtheMidfight
darknelfe.
2. I call it an Inward change] to diftinguifh it from civil
honcfty.
I, A through change ~\ to diltingmili it from re sir ' i :ng , or con-
forming grace, which jproduceth ibmc particular and partial change,
but notatotalanduniverfal. Ccc c 4. A
* t g W bat holineffe it. Serm. si g .
4.A real change'] to diftinguiih it from fapocrifie^ which makes
{hew of a great and goodly change,but is only outward and Teem-
ing, not inward and real*, which three are often taken ( but as
often mifiaken ) for holineffe.
^jiVought] it is neither natural nor acquired,or taken up by the
power of our own free will, or force of others periwahon,(irength
of reafon,convi£tions,ref ,lutions from within or without. Hence
wearefaidtob* Gois yvorkjnanjhip,Eph.i.io.7o be wrought to the
fame thing, 2 Cor. 5.5.
6. In the -whole waH~\ 1 Thef. 5.23. The G$dof peace fanlti-
fe jo% wholly, and I pray God your whole foul and body , and
(pirit be k£}t blame efe, &c. So that if you ask where is the fdot
of this holineffe > is it in the head ? or heart ? or confeience ? or
outward man ? I anivver, in no one, but all of them ', it is as
leaven that leaveneth the whole lump ; it is as the fou , tota m
toto , & tota in c^ualibct parte. The undemanding in a new
• fanc^ifiedperfonisenlightnedto difcern Spiritual things, which
before he understood not ; his memory faneYified to retain what
is good, and /hut out what is hurtful ; confeience awakened to
check for fin, and excte to duty ; wiil fubdued to embrace
good , refill: evil ; affections" orderly placed , to love ,
fear , defire , delight in , and to hate , and what is futable
to holineffe ; and the whole outward man for fpeech ,
actions, behaviour, yea, habit and dreffe is compofed as beccmeth
holineffe.
7, Of a formerly vile [inner ] grace makes a mighty change
when it works effectually-, none fo bad, fo far gone, but it can
Ezek. 16. 6. br nghome ; it findesone in his blood, and leaves him cleans
Efay jy. 13* itfindes a thorn > and leaves a mini-; it meets whha Publican
and Harlot, and leaves a San'; it meets with a bloody Perfect*-
tory and helMh Bliphcme^ and rums him into a Preacher ,
or Martyr , as t4ul •, it finder men as bad is bad can
be, and Laves them in as good a (late as the beft, 1 Cor. 6. 9,
10, 11.
8. By tl e Spirit of God'] we may not afenbe it to the vertue of
Ordinances, or worth of Inllrumenrs •, 1 (or. 0. 1 \.hut ye arc wajh-
edy bt't t arc - ft fled ', t ~t ye are fancl.'fi. d ; by the Spirit of our
6W.Art,n ture,education cai do nothinD here ; it is not by might
tr lower, Imi by the Spirit of Cjod, 2*zch*q,6.
^Wbtreh
Serm.23' What holmejje is. $59
9. Whereby the heart is purged, &c] here the parts of holi-
neffe, which are two, .wort -fiat i-.n zndvivificatio* j Ceafi to do YSxy 1.16,14
evil, learn to do well. The firft is privative. The fecdhd
pojitlve.
' Grace works right, when therein firft a leaving of old fin : t
is not putting a new pi cs on an old garment ; o: clappi ng a k:,*
Creed to an old life • or new duties to wonted co.irfcs, tbii were • i
tofowewith divers fe.ds, or wear a garment of wooden and lm- **9>*i>
nen which God hates • but there mult be as to the privative
part
r. A heart purged from the love of every fin] there may be
fin left in the heart, no fin loved and liked \ the evil that 1 do,
I hate-, fin and grace may ftand together, no: love ot fin and ^om ,
grace.
2. zs4 life from the pr aft ice and dominion of fin ~] Cm remains
(till, but raigns no more ; he was a fervantof fm^ and hid. mm- R°m* W9.
bers enough to be infntmems of fin ; a mouth to fpeak it , a
ronguetofpeakforit, a wit to invent fork, reafon to argue for
ir,hands and feet to work and walk for it, purie to fpend upon it ;
there is none of thefe now.
Secondly, and the other part is yet much better ; he is in
heart and life carried out after every good] it is not a bare
breaking off of fin that makes aChriftian; ( it is one half of a
Chriftian) but there muft be a turning from finne , and
bringing forth fruites meet for Repentance. You have
both thefe parts, 2 Cor. 7. 1. Let us cleanfe our f elves
from all filthinejfe of ftejh and (fir it, and perfeFt holineffe ,
&c.
To come to the Reafons of the point, which are
foure,
Reaf. 1. This is Gods great defigne\ therefore fkouUbe oars.
It is the greateft defign God hath upon his people in all he doth to
and for them. All the immediate a&s of God,and all his mediate
tend to this.
1. AH Gods immediate aUs .'Pitch where you vvill; car-
ry it to the firft of Gods a&s towards man in Election *,
God hath chofen us before the foundation of the -world , jwlcf# j .«
that we jhould be holy. So that I may not fay, If I 2Thcf, i, 13.
am Elected , I fhall be faved , though I live in finne ; -^
Ccccz but
560 Why bolitiefle is to be followed, Serm. 2 3,
but if Elected , I muft be Sanclified , and dye to finne.
2. Take all the afts of the three persons apart.
1 Peci.14,1 j. Firft,The Father if he adopt, <f he regenerate, if he call, it is
1 Thef.4. 7. ' thatweiEouldbcholy.
Second1}', If is the erd defigned by all that Chrift did;
Hebr.2. 11. his Incarnation, Life,Death, Doit: ne , ExampIe^Humiiiaron ,
H.br. 13,1s Exaltation, Prayers, Promifes, Threats, Miracles, Mer-
Eph.4.16, 27. cjes . vea 5 of his Interceflion in heaven that we might be
ianftified.
Thirdly , It is the end of all that the Holy Ghoft doth.
All the works of the Holy Ghoft may be referred to three
heads, i. His gifts. 2. Graces. 3.Comforts;andallthefe tend to
holinefie.
t. All the gifts of the Holy Ghoft ; if a gift of prayer,of con-
viction, terror,&:c. it is 10 fanetiiie thee^ if of knowledge, utte-
rance, &c. it is to make others hey.
2. Al bis graces; What is Knowledge , Faith, Repen-
tance, Love, Hope, Zeal, Patience given for, but to make
thee holy .? yea, they are the feveral parts of thy holineile it
felf, which is made up of nothing but the graces of the holy
Sf • rir.
3. All rhe comforts of the Spirit are given to {lengthen our
hands in holmefTe- What is the peace of God, love of God,
pardpn of fin , aflufande of fa van m , joy in the Holy Ghoft ,
Spirit of Adoption given for, b to ..jake us more watchful,
humble, lively in holinefle? .0 Pr^vy Seals of Juftification
muft be -rrefted in Letters r nts^ under the broad Seal of
ju, Sanftificapon , or it msy be well fufpe&ed. Jeremy had
Jcrcm. 31. 10. two Evidences of his purchale , one fealed , the other <?-
yen 1 fo muft we.
2.The mediate afts of God, whatfoever they be in Providences
or Ordinances,
Fi ft, All ways of Gods Vmidence to his people, tend to their
fan&lfying.
1. If Gckfaffliftj he faith to fickneffe, Goand pull me down
thru proud (inner, that he may befancYrfied ; Go faith rhe Lord
tothe winds and ( or ns of theSea, blow and beat the Ship toa-
Tonah 1 17 & waken me that fleepy Jonah; fwailow him up faith he tothe
£ io. ' Wtetej {the Lord fpa^e to the fijb k isfaid) that he may learn
to
Serai. 2 3 . Why holine ffe is to be followed. 561
ro pray there, and preach after. Go Temptation, winnow me
thatman well, that he may not be full of fe If- confidence, that
he being converted, may llrengthsn his brethren ; Go death, faith
h:, fmitefucha womans husband, that the may be deftitute of
worldly comforts, Bhen mil (he trufi in mt , nnd fall to fryer ij[m, j. j,
and \ application. Go ye Caldeans and Sahans, and work your
will on my fervant Job ; yea, Go Satan, and do thy worrt, make
ye him poor , Tie make him honeft and pious , and
more than a Conqueror , and bring him forth as gold •, /
will leave a poore people, faith the Lord , and they (hall trttft
in me. In a word , the Lord faith, the end of all cW--23*' 3,I1#
flifement, is , That we (keuld be made partakers of his ho-
line ffe. < m Hebr.iz. io-
2. If God deliver, it 7s that we ihould ferve him in hoiinefTe
and righteoufnefle. Go faith the Lord to Mofes, deliver me that u e I'7^7^
people, that they may be to me a Kingdome of Priefts, and an
holy Ttytion. Let Naaman be healed , that he may be- Exod.i?.?^'.
come a Convert to that God that hath healed him. San-
Wife me tha, firft-borne fonne , whom I have given thee 2 Kings <.
again. Exod i \
Secondly, In all Ordinances; whofefole and proper end is
San£tificatiori. The Word is to fanftifie, John 17.17. The
commands y 1 Thef. *j. 3. The promijes to fan&ifie, 20^.7,1,
The Sdba.h is a figne between God and as, that he is the Lord
that doth fanilifie us1, Exod. 31.1^. The Sacraments-, Hapcifme
is to fan&ifie , Sphef 5. 26. The Lords Supper; fo Difcipline,
Cenfures, Abfoluron , &c. Church-communion, private
Conference. AU Ordinances agree in this; fome of them
are for Converfion , fome for Confirmation y all for Santti-
fication.
Reaf. 2. 7 his is that which conftittites a Chrifiian , and
from which h: ts denominated. All the Chrftians, and Church-
members of old were called Saints ; the Saints at K-m, Corinth,
Ephefus, &c. That is , the Chriilians of thofe places and
Churches, ( not Saints departed, and Canon ^ed, but fuch Saints
as we are or ihoukl be ) vinbfe Saints, followers of holinetfe:
And therefore as one is called a Scholar becaufe he folhwes learn-
ing >, another a Merchant, becaufe he follows Me-chand'ze ; fo
is the Chriftian co follow holinefi-, To- imagine a Christian
without
1 6 2 Why holineffe is to be followed. Ser m. 1 3
without holinefle , is to call one rich that hath neither goods
nor lands*, a Scholar without learnings to imagine a Sun
without light, and fire, without heat, which is a pure contra-
diction.
It is holinefle which conftitutes the Chriftian, as it is the foul
which conftitutes the man, who without it is a dead carcafl'e,hand>
foot, h*art,movenot; neither can the eye fee, eare hear, or
tongue fpeak without the enlivening foul 5 (0 is the Profeflor a
carcaffe or ihadow without holinefle; all his works deadn>orkj\
his prayers dead , praifes dead ; yea , his faith, hope, repen-
tance without holinefle ( mortua^ & mortijm) all dead and
deadly.
Reaf. 3. without this no man (ball fee the Lord. This is
the Menacing reafon of the Text,where there are two things to
be explained.
Firft, Oneimpiyed.
Secondly, The other exprefled.
1 . That implied is, That in feeing the Lord is the compleat bea-
titude of the foul ; BleJZed are the pure in heart , they fhall fee
Gody Mat. f. 8. /.*. fee the Lord Jefus ; for the Godhead is in-
V'fible ; ?v(0 man hath feen God at any timey nor can we fee
htm j 1 Tim. <5. 1 5. But the holy perfon fhall fee Chrift, and the
glory of the Divine Effence, as much as finite can comprehend
of infinite ; yea, fee God and live ; fee Chrift, and be like himy
1 John ?.t,2. Jefus Chrift feen in heaven, is the glafi of the
Trinity ; in him we fhall fee the fulneffe of the Godhead bodily :
And he is a transforming glaffe to tbofe that fee him, who (ball
be changed into the fame image from glory to glory , 2 Cor. 3.
18. And the fight of Chrift will be to us a transfiguration fight;
when I look into another glaffe, I fee the image and reprefenta-
tive of my felf, and as it were, another felf ; but when I fhall
look i nto this glaffe, I fhall fee another image and reprefentativei,
( as a rP*.reiin$ by the reflexion of the Sun J and as I may fay,
another Chrifi. Hence we carrfonly call the vifion of God
the beatifical vifion ; as one faith elegantly , Fides juftifi-
cat , Charitas adificat , Spes Utificat , Vifio be at fie at ; Faith
jufiifies y Charity edifies , Hope pacifies , but it is ZJifisn
which glorifies : And I may adde, SanEiitas o^alificat , ho-
linefle qualifies , that Vifion may glorfie. And this lezds
me
Serm .23.' Why holme ffe is to be followed. $62
me co the fecond thing which is expreffed.
2. Without this no man fhall fee the Lord. Mark the word,
no man\ Be he rich or poor, Prince or Peafant ; yea, be he a
Prophet, Apoftle, Miniiter , Martyr ; yea, we may carry this
Ms higher, no Angell fhall fee the Lord; what parts ibever the
manhath, whatfoever duties he p«fonn«4h; let him be this or
that, or any other the belt profeifion, way, Church; let him do,
Jet him fuffer, let him be, let him give, let him hold what he
will, if he be not holy, he comes not into Gods beatifical pre-
fence, he enters not into the holy hill of God. But were he as
the Signet of the right hand, he mutt off, were he an anointed
Cherub, he mult out ; down came the Angels, when they had laid
down their holineffe,and Adam was driven oqt of Gods preience,
when he had driven out holineffe.
Reaf. 4. The fourth and iaft Reafon, is that thundering one
of Saint Pete-, 2 Pet. ?. 10, 1 1, 12, 1 3. When the laft Trum-
pet fhall fount , and found loader and louder ; when the day of
the Lord fhall come as a Thief in the night, in the which the
Heavens (hail pa /? away with a noife, and the Elements ft) all melt
with fervent heat^ the Earh alfo and all the workj therein fhati
be burnt up ; Seeing then all thefe things fhall be difiolved, what
manner of perfons ought we to be in all holy Converfation and
gedlinefi, looking for, and hajhning unto the coming of the day of
Godywherein the heavens b:mg onfire,fhaU be diffolved, and the Lie*'
mentsfhaU melt with fervent heat \ Nevtrtheleffe we according to his
promt fe loohjfor new Heavens ^and a new Earth wherein dwelleth righ~
tcoxfneffe. Here is nothing but terror in the Tzxt^Lamentation and
mourning , and woe, A Thief in the night, a great nnfe,fre%
melting, burning, difiolving, yet is holineffe and righteoufneffe
fecure. The new Creature looks for a new Heaven, and a
new Earth, wherein there will be room for holineffe, if there be
none here as for Lot in Scdome. This holineffe is like the
blood of the Paffeover on the door pofts, when the deftroyer was
abroad,and a dreadful cry all Egypt over, then were the Israelites
ready with the' r Ioyns girt, and fiaves in their hands, expecting the
good houre of their hi\ Redemption.
We have feen (it may be fome of us ) fad days already ; but
there are too fadder to be expe&ed ; they are called the day of the
/W,and not dsj s 5 becaufeas death kave*us,jndgment finds us-,
death
564 Why holineffe k to be followed. Serm.2 3,
Death being xhz mornings and Judgement the evenings and *#r-
j«>7 the »/£/# of the lame day ) They are borh dayes of dif-
folxtion ; the one is of the body ; a fad diilolution . , when the
jj~ foul fhall pais away with*? fad Wife of many a doleful groan,
and this elementary body ihall melt with* fervent heat of burn-
ing difeafes , &c. The other is of the Univerfe, when the whole
world ihall be in a conflagration , and hell ihall come up to
heaven , as once hell came out of heaven to confume Sodome ;
when the body of the Univerfe ihall groan with the groaning*
07 a deadly wounded dying man , as was faid of Egypt , Ez,ekjel
50. 24. Cum marey cumTelltts^ Correptaque Regia Cxli^ Ar-
deat, & mundi motes operofa laboret ^ When the ftarres of heaven
ihall fall , and the powers of heaven be fhaken , the Sun turn-
ed into darknefs, Moon into blood , and all the kindreds of the
earth mourn , and the hypocrites cry out, Who among us fball a-
bide with devouring fire , and dwell with eternal burnings } Ife.
55.14. Then (hall the godly foul lift i»p his head , at death and
defiruftion he {ball laugh ; he fhallwalkloofe inthemidftofthe
flames, as did the three Children without fo much as the fmeli
or leaft dread of the fire ; and they may touch thefe
live coals , as the Angel did , Ifa'iah 6. 6. without any dif-
may.
Oh holinefs, holinefs 1 what a munithn of Rocks wilt thou
give thy followers in that day of the Lord ! oh lee me prefsyou
to get a holinefs that is Scripture»proof , and you your felves,
and your ftate, and comforts will be death-proof, hell-proof judge-
mevt-proof ; you need not fear any fear of man , any day of the
Lord , any furnace-fire , elementary fire , conflagration-fire ,
hell-fire ,• 'when the Kings , and the Captains, and the Mighty
ihall cry out to the Rocks to fall on them , and the worfhippers
of thefeeaft, and the rich Merchants of Rome (hall cry but for
the fmoak of the burning , then ihall the Sons of Sion fing
out their redoubled Hallelujahs at the coming of the Bride-
groom , and the day of the Lord , their day of Marriageand Co-
ronation.
life i. Lament the lofi ofholinefi. We may complain; Holi-
neffe is loft and fain in the ftreets. Some complain of loffc
of Trade y in thefe fad times Trade is dead , there is no Trade?
we may fay this Trade is loft or dead , there is little holineffe
ftir-
Serm .23. The fad decay of bolinefft lamented. 5 ? 5
ftirring. Many complain of tb; hffe of peace , pice** goat,
butwehavecaufe to fay, Hoiinefs was gone rirrt. In :r. -
many Profetfions , manycontentions, many op ivons , chi'
ings, turns, returns, little hoiinefs to be fceo, in tnidft of
great parts, high expreffions , much light, powerful Ordinanc
many years attempted Reformation , a little hoiinefs goes a great
way. Our fhadows are long , our contentions (harp , our hoii-
nefs lorV, our Corn runs out into flrawand ftalk, nor ear and
kernel. Our nourifement turns to Rickets, the headfwelled ,
and extended, the child feeble and infirm; we have left our
company, and our work, and are fcatteredall the Land over,
to pick up ftrawes , and gather Rubble. Some pbferve, that our
buildings nowadayes , are not fo folid and lub.tanrial as of
old ; our fpiritual buildings are not I a:r. fure ; And as fomc fay,
our Engliih cloth is not of fo good a name and eiteem , as here-
tofore abroad, not fo pure and vve!l wrought 5 -our name and
Crown for hoiinefs is loft , it not being (opine and well
wrought.
Ufe a. It informs how little fome have to evidence their #/J 2
Chriftianity , and their Title to heaven , tha: can fpeak of no
Holinefle , make no proof of any real change or work
of the Spirit, of dying to fin, living to God ; what are all
thefe hopes but lying hopes. Without holineffe no mmfbaUfeg the
Lord.
Vifible Saintdiip may juftly gain admittance into ChtarchtfcU
Io*{hip; But it is real hoiinefs that makes meet to partake of the
inheritance of the Saints in light. Seeming hoiinefs in profef-
fion, fets thee in the outward Court, but into the innej Tem-
ple , and the Holy of Holies , only true ho'inefs qua ifies to ;.n
admuTion. It is noted , though the outward Court was laid
with ftone , yet the Inner Temple, and the Holy o£i **&•*. 3*
Holies had the very floore .of gold. True Holineffe
makes a Member of the Church .Militant and Trium-
phant.
;. life, Reproof, or terrour tofuch as rate, cerice , or p'£ .
feoff at holinefle. Many it reproved, will fay , / try yox mer-
cy , ym must be fo hob, I am none of your Saints , nor of the
holy Brethren, fcc. Oh. unclean fwine, or unclean fpiritfnail I
D d d d fay ;
5 66 Such reproved as feoff at holineffe. Serm. 2 3.
fay; knoweftthou not whofe language is that in thy mouth,
What have 1 to do with thee then holy <ws of God ? Thy fpeech
bewrayeth thee ( as one faith ) to be a Beliilet.n , no Cyalikan ,
no Difciple; dolt thou call thyfelfa Chriftian, and deny the
Saint? then blot outSiint in ^Tmls Epiftles, and teach him to
call Chriftians by fome other name, of Drunkards, Swearers,
and Scoffers at holineffe. Blot out Saints out of thy Creed.
Dott thou fay thou art none of the holy Brethren ? then tear thy
name out of Gods Book , and the Church Regifter ; The Apo~
ftle calls all the Chri&'ans to whom he writes. Hoi/ &rethrw>
Heb.s.i. fartakirs of the heavenly calling. Doft thou glory that thou art
none of the holy ones ? then glory in this threat of the Text,
that thou fhalt never fee God ; glory in this, that thou haft no-
part nor lotin this matter, no part in Ele&;on, Redemption,
in the gifts, gracesr, comforts of the Spirit, in the promjfes
and pnviledges of the Gofpel ; go and glory that God
is not thy Father , Chrift thy Saviour , that thou fhalt
never be troubled with the Communion of the Sajn.cs in
Heaven, and the fpiritsof juft men made perfect.
Itfc , Ufe 4. A worfe Reproof and Ufe of terrour follows to fud*>
who inftead of following hoi inefc, and perfecting hoi mefs in*
j j the fear of God, are fain from it , declined, and turned a&ie
•fv'; after vain opinions, and employ fpecu arions.
' ,{ A young Saint and an old Apoftate leads to a fad end. Look
*t*mdeftfifs, to it y6u young Profeflbrs, that had the Dew of Grace, and
Mma primls feeming holinefs in youth , and are now dryed up by the roots.
cedm, diflimi- Look to it you old Profeflors, that you hold out, watch,and keep
lis bicpaer, ilic vour Garments white , andfeek to bring forth more fruit in your
■ycjex.Ovld. a^ The Tree that tears evil fruit, is cut down. That which
leaves onlyscurfed, but that which is twice dead, worft of all ; this
is the defperate cafe ; and of all fins, this is only the unpardon-
able fin. Ail the vjrrighteonfn'ffe of the greareft firmer, repen-
Kwb.6.4,5r,and tjng ancj jewing his fin , is forgotten and forgiven ;. but the righ-
l0' teofif.effe of the greater! Saints., repenting and leaving his
i righteoufnefs > id fur gotten ,. but never for -given , Ezekiel
Up $. The laft life is an Exhortation , and the whole Text is
^ e ?• an Exho;tat;on to follow holinefs-, to purfue,prefs after it,and pro-
ceed.
--^ig= — : A- = w. -~ ■■ -• • •- —
Serm^ 3 • » xhor t*tito M ft j#/j ^ 5 ($/
ceed in it with growth and perfeverance, //<? t£*f w holy , /.»#
/:/w 44 holy si Hi. For motives and Arguments, ice chat' of the ^cv' **•
Text never be forgotten , withita hoLwffe >:& man fit 11 fee the
Lord, When God coxes to judgethe world , it wiiT not be
asked of what Church, or Congre^at'on thou waft, hqfwgreat
a Pfofeflbr, but how holy thou haft bjen. The way of noli-
nefs, is the Kings hkh way to Heaven. Read that notable pkv€,
J fa. 35.8. ft/frtd away there [hdl he, a high waj , p«^ it
frail be called the way of hoiineje ; tie unclean \k all not pciffe g.
v.r it ; the waj- faring men , though fools, 'frail not erre
tberem. There is much ado now about the way; many fay ,Which
is the way? fome lay th;s, fome th.it; would you not mi-
flake, enquire for the old w.zy, the way of holinefs , and fol-
low it , aria thou fhalt not periih. Some would go a new way,
-fomeailxorter , fome an eafierway. Thefimpleft Saint (in the
Worlds fenfe ) a fool {hall no: erre therein. The leaft dram of
holinefs is above a Talent of parts , a drop of grace above a
Sea of knowledge. In knowledge we are faid to be as Angels
of God 5 in holinefs like God himfelf ; fo much as Go J k above * pam' I14" i0j
an Angel , fo much is holinefs above knowledge. Look if thou * et'1,1**
canft make oat theflrft change , then thou needed not fear any
other change ; if thou art partaker of the fir(t Refurrefti-
on , thou arc fecure againft the Second Death ; thou
haft croffed the Line ; another Spile , and thou art at
home.
I fhall only name two properties of holinefle , three
Companions , and four Oppoftes to holinefle , andfo^con-
clude.
1. It muft be Cornier fation-holineffe , 1 Pet. 1. \ %. & 2 Pet. 3.
it. The Greek word *>**•£#«; and the Latine , Convcrfano ,
come of a Verb that fignifies to Turn ; q. d. which way foever
you fhall tnm your J "e/f J you fhall find them holy at every
turn ; holy in the Church, and follow them home ^ obferve them ~£ .
alone, or in company , merry, angry , in Shops, Clofets ,
Counfels , Commerfe , they are holy ftill > he is not 'Tub-
llcanns , but Privatanm as one fairh ; and true Ho-
linefle is like that Famous Queen Elizabeth , Semper ca-
dcm. y
Dddda 2. Which
«?68 The properties of holinejfe. Serin. 23
. 2. Which is yet more , ic muft be God-llke-hohncffc , 1 "Pet,
1. 1 5. Be ye holy as G >d is holy. God is infinitely and effen-
nally holy , Co we cannot be 5 but (Jod isimitable in his ho-
liness. As he is,
1. Universally holy ; holy in all his wayes, works , com-
mands , precepts , th rears , promifes , his love , an-
ger, hatred, all his Attributes , all his Actions holy.
2. He is Communicatively holy > communicating holineffe to
all his, Angels and men.
3 . 'tsffprobativrfj holy ; this he likes, commends, promotes
in all , dilcountenancing all unholinefle , in perfons, actions,
things.
4. Remuneratively holy , rewarding and exalting holineffe ,
punifhing want of it ? fo be you Univerfally holy in all your acti-
ons , fpeeches , writings, Letters, Counfels, Defignes , in all
, Companies; let your anger , love, zeal, pity, &c. be all for
holineffe , feek to communicate and fpread holineffe in your fa-
miles, charge, Societies ; let. this be that which attracts the
hearts , draws your eyes to any perfon, &c. And to your power
fuppreffe, curb all unholinefle, and promote, exalt, commend
holineffe.
2. There are three Companions of holineffe.
1. In the Text, Peace and holinejfe 5 he is moft for holineffe ,
who is moft for peace in a righr way ; feek the peace of the
Land, make noConfpiracies; fay no confederacy , bu jantlifie
(jod in your hearts', feek thepeaVe of the Church, by prefer-
vingthe unity of the Spirit in the bond of peace; take heed of
Schifmes, Rents, Divilions, Separations ; Pray that the Church
way have reft; that walking in the fear e of 'the Lord , and com-
forts of the hdy Ghoft , Believers may be multiplied and e-
difed.
2. Holineffe and righteoufneffe are oft matched toge-
ther ; Righteoufneffe in Pactions , Words , Promifes ,
Oaths , Bonds , Righteoufi :elfe in dealings , Weights ,
Mea fares, a juft Biliance , Ephah. Righteoufneffe may
poffibly be without holineffe, but holineffe without righteouf-
reife never.
3* H*-
Serai. 23, What is oppofitt to holinefie. 5 fy
5. Hclineffe and unblameablencffe • i Thef. g. 10. 2>
*?rf Witneffes , *W (W *^0 how hold? , y#/?/p , and un-
blameably we have had our Conversation In the world, i Thef-M?,
The Chriftian muft be tfyed by Cod and the world. Ui>
blameablenefs in fpeech , behaviour , dealings • yea , in
habit , geftures , that we may be without all offence,
towards God , and towards man. The^ Kings Daughters
Garment muft- be of divers colours , hoiily , juftly , m>
blameably.
3. The foure Opposes , and enemies to holinefs, which
we muft avoid, are,
1. Fikhlneffe 0 the flefh •, fenfual and bruicftn lufts , 2 Cot,
7. 1. Fornication , uncleannefs , drunkennefs , which de-
file the body, do utterly deftroy holinefs , and cannot con-
fid with it ; therefore oft oppofed. * 1 fhe/2. 4. 3. This is
the WillofG'jrt, even yonr fantlifcation^ that ye abftain from
fornication , &c. God hath not called us to ancleanneffe , but holt-
w/*,ver.7.
2. Filthweffe of jprnt ; 2 Gor. 7. 1. which is as defini-
tive to holinefs , as bruitifh Jufts. Idolatry , falfe Re-
ligions , wantonnefs in Opinion > errour , corrupt Do-
clrineare as dangerous as Fornication ; Bythefe we go zwho*
ring from God and Truth. The minde is to be kept chaft and
pure, as well as the body ; errour is not fo harmlefs a thing as
many dream,
3. Over-reaching men by craft , fraud , power , po-
licy ; and making u(t of iuch meanes , Arguments , de-
vices , ftratagems , as corrupt reafon , and carnal Coun-
fel (not Gods providence, or approbation ) doth furnifh
us withal , and put us upon. 1 'Ihejf. 4. 6, 7. That no
mango brond , or over-reach his Brother in any matter;
for God hath not call'd us to uncle anntffe bm holineffe ; and
God is an avenger of allfuch. The word is 7^ (*ri it7np fidivw , that
no man over-top, over- reach , go beyond hs Brother; not
in holinefs ( would we did feek herein to go beyond each other)
butin enfe and policy to undermine, or over-reach them; as
Simeon 2Xid Levi over-reached the over credulous Shechemites^
pretending coafcience ? and harbouring bloody intentions in
thei
570 What it eppofoe to bohmffe. Serm.33
iharhaaos _ God is an Avenge: of rucb. There i;a direful tb reat
addedctDmne Vengeance; this word faA*j is but once more
uled in the New Tcftament , R<m. 1 5.4 then applyed to the Ma-
gnate; he is a revenger of wrath to him that'dothevii; beaittQ
lee execution dore; iojn this cafe, God is the revenger him-
felf , ana he wnl be this mans Executioner
4. The fourth oppogce to blinefs, is an ill kind oibolmeS.
afuperciuoDSicenfouous, difualnfel , and diftance-keeping ho'
J. '!neis! w,bfc.h i';feth- mite, Lube l8.- exalts k felf, and
l.*w*/«^hinileif and his own parry, and Hnfmtmh all o-
thers Ifapj frhichfv, Stand by thy felf, come not warm:,
for I, m honor than the,, theft are a *,*«&» my noft, and a
fire that burnetii Ml the day , fahh the Lord. This is the worft
iKocinthebeautyof holinefs; alpiceofthar pride that was in
fftafir-l and his fellow-afpiring Angels that made the firft
Scbifme and reparation m the Ph- ft Church, even in heaven it
feU , among the Angels that were wholly perfaft. Take heed of
this,as of the very pe» of.the Churched the bane of all Religion,
which is bed preTerved in unity and humility
I (hall ftwt up all vyi:h a wifla , and that an hearty Prayer allu-
ding to what I faid at firft ; Oh that all our garments (our Profef-
hon)m.ght be adornea mth thefe Bells and Pontgramtes, teace and
holwffe. That :as we call on God.wbo is called holy, holy, holy,
"Asv. 4. 6. and on Ch rift who is called Ki*, of Saints, Rev 1 <J
andasweprofefstheGofpel, which is a tie of ho linefs ' and
are members of the Church , which is called tKlnX^fS^s
_ 4* holy Nanon, i Pet, a.p. and as we look to be partakers of that
Kingdom vnerem dwells rlgheMfnel? and bollnef, thx accor-
ding to .that promife, Th^eop^allbeaHrighteoL', Ifa.6o \ .
thn hahnefstotheL.rd may be engraven upon all our
hearts as wirh the engraving of a Signet ( the Spirit of God) and
bohnefstothe Lord upon all our fore-heads, as to our conversi-
on; that as we have had a year,which we call Annnm ReZtTu-
^"^T^^^W'""*^"""-' th.sywe might
£llrnt fP°l ^"^^-'.theyear of our Lo°rd.
i -, I # XI- ^ bt*K™> °«r Governors holinef, Ifa. 60.
o^rh ; ;r^lnl'fers ^.ght be cloathedvhh rlgbteoJfnefs , and
our Church-Members with holinefs ; that all of different Ferfwa-
(ions
Serm .23. What k op\>ofite to holimffe, 5 7 1
/ions might f not contend, but) labour ioz^ezcear.d ho'jn>>js.Hz^-
in let us agree , and all is agreed ; that the bells of eur h orfes.
Bridles of our Horferuen ( Commanders and common ( oi 'Jiers)
might be holinefs to the Lordy Zach.T4. 20, 2 1 . that there might
not be*? Can.i.:K!tc, or hypocrite in the henfe ef ihj hork ; rhen
might our Land , Church, Parliament, Army, City, Mkiftry,
be called Jehovah Shamm>ihy the Lord is there , E^k^. ^.S. , <j. yea,
then would this holir.efs fettle vsvafeMee here, and bring us 10 fee
the Lord , where peace and hoiinefs fhall never be feparated.
Even [0 come Lord J eftay com? ejilckfj. Amen.
THE
Serm.a^ Osr£ ft$aim)
*>77
M
OF THE
Refurre&ion
Acts 26,8
#
Why jhouldit be thought a thing unreafonabk with
youy that God jbonldraife the dead}
>z&&ms*m\ Hefe words are part of St. Taxis Afehgie for
himfclf, before King Agritya, againft the un-
juft accusations of his implacable enemies ; where-
in,
1. He demonftrates the innccency of his
life.
2. The truth of his DoElrine^ and the weth, That
there was nothing either in his life or dottrine^ for which he could
juflly be accufed. The Dottrine he taught did confift of divers par-
ticulars enumerated in this Chapter; one of which (and that not
E e ee the
^78 Of the RefurreSiiov. Serm.24.
theleaity1 Was, That there (kould a day comey in wh'.ch the; e would
be a Resurrection of the dead, both of the' \»$ and unjuft. Now
that this Do&rine was nor liable to any julf exception, he proves
three manner of ways ;
1 . Becaufe ic was no other Dollrine, bur fuch which GWhimfe t
had taught: Ic had a Divine .ft amp upon* ; as pisVerfetf, And
novo Ifiand, and am mdgedfor ihc hope of thejromife made of God
unto ourfdthjrs.
2. Becaufe ic was that which all the godly Israelites, mfiantly
ferving God day and night, did hope for, and wait and expect in
due ti me to be fulfil I edy as icis Verfey. Un.o which promife our
twelve tribes hope to com?) for which hope fake, King Agrippa^ I
am accufed of the Jews ;and therefore it is called, The hope of Ifrael,
Atts 28. 20. for the hope of Ifrael , I am bound with this
chain.
3. Becaufe it was a Dollrine which God was able to bring to pafs.
This is fet down in the words of the Text, why ftould it be thought
a thing incredible with you, that (fjodfnodd raife the dead ? The
emphafis lieth in the words with you : Why fhouid you, O King
Agrippa, who art a few, and believeft in thz God of Ifrael, and
that he made the world out of nothing, think it incredible for this
God to raife the dead ? indeed it may feem incredible and impoffible
to the Heathen Vhilofophers , who are guided^>nely by Natures
Light; but as for yon, who be Heve-a: 7 things which are written in
the Law and Prophets, why (houldyw think it either impoffible or
incredible that God fliould raife the dead ? This interrogation is an
Enphatical Negation, and it is put. down by way of QueftionfVt
cratio fit penetrant 1 'or >that fo the Argument might take the deeper im-
preffion ; and the meaning is, that it is not 7* *7fitqv,ot « dfvv&lov :
It is not a doEt.- ine exceeding the bounds of faith, or contrary to
right reaf on, that God ftould raife the dead. The Obfervation
which arifeth naturally out of the words is :
DoEItm*
§efrn.?4* Of theKefHrre$ton. 579
JD offrine.
That the Do&rine of the Refurreffion of the dead, both cf
the juft and unjuft, is neither incredible nor impofsible,
neither againji right reafony nor true faith \
Though it be above reafony yet it is not againft re a/on, nor againfl
the Jewijh or the Chrlftian Faith : For the explication of this Do-
ctrine, I will briefly fpeak to fix particulars :
1 . What is meant by the Resurrection of the dead.
2 . Who are the dead thatfhall be raifed.
. 3. The abjolute necessity of believing this Doffrine, and
believing it firmly and undoubtedly.
4. The pojsibility and credibility of it,
5. The certamfq and infallibility of it,
6. The manner how the deadjhall rife
What is meant by the RefurreBion of the dead i The firft Par-
For anfwer cotbfe, you mtift fall know, whan there is or man ticular-
\\utdvcs when any mandycth. Man confifteth of)W and body ■; Anfw.
and when hedycth, his fou' doth mt dye ; it is the body ondy ttiic
dyeth. 'Death is not an titter exfinStioniad annihilation oF the
man (as fome wickedly teach ) bur onely a {eviration of the Ic JS called a
Soul from the Body, and a V par are of the Soul out of f^r^t
the body either to Heaven cr Hell. When Stephen was And ^n 'tip-
Honed, his foul was not ftoned; for while he was ftoning, he cloathing,
prayed, Lerdjefns receive my fplrit. When Chrxft was crucified, i fy't» ta«
Eeee 2 his
580 Of the Refurre&ion. Serm. 24,
his foul was not crucified-, for while he was crucifying, he faid,
Ea'berj tniothy hands 1 commend my Spirit. The Wifeman faith
exprefly, That when a man dyeih, His body returns ti the earth
Ecclef. 12.7. from whence it came, bur, his fpirit returns to God who gave it:
And our LordCl.r'ft commands us, No: to fear them .that kill the
iLuk. 2. 4. body , arid after that .havs no more that they can do: The foul
cannot be kilied ; a man by fin may make his fml mi'erable and
curfed, but he cannot make it miferable and corruptible. And
therefore by the Refurre&ion of the dead is not meant fas he
who writes that dangerous Book of the Souls Mortality would
have it) the Rfttrreftion both of body and foul, but of the
body onely : For the body onely dyes, and therefore it is the
body onely which rifeth again. Thence it is, that in the Creed,
John 5.23, 29. ( commonly called the Apoflles Creed )^ it is put down in ex-
prefs terms, / believe the Re fur-reft son of the Body : No: of the
SohI, for that never dyetb, but of the Body.
The fecond The fecond particular propounded, is, to fhew who are the
particular. dead that ft all be raifed at the I aft day : The An fiver to this is
eafie9 A1 1 that are in the grave, wheth-T godly, or ungodly ; whe-
Aftsi4. if. th,r j£ft o:unjHjr> (bail be raifed. This Chrilt faith exprefly,
The hotir is coming, in which all that are in th: graves ft all hear
irC l6[ ' his voyce, and ft all come forth 'y they tha> havtjjLv? go/d, un:othe
refnrreBioiiof life; and they that have done evtr, Hat 0 the refnr-
retlion of damnation. All {hall come forth, without exception of
Arts 24. i*. any » and ^ Apolth Iikewife te^s us, That there ftiali be a
Refrrrcttiwef the dead, bocbofthejstfkaud m,uft. The Earth
and the S/v* are G>ds Stewards, with whom he hath bumped the
bodies of men and women : And when God fhall call them to
give an account of the'r Stswardfkip , they will faithfully dif-
t> v 1 ' charge their truft> and not keep back one dead body: The fta
' 1;>* (hall give up her dead, nnd fo fhall the earth alfo. They are but
the bodies withdrawing room , or fleeping--lace ; and the time
' will come, when all that are aflecpin \h;duftof the earth fbull a-
wakc: They Hull all awake, f,mcto everlasting life, and feme to
ftam:>, and everlafting c n emjt. This is the fecond particular,
i\ II the the dead, great and fmall, rich and poor, from Jdamvo
the
Serm,24* Of the Refttrre&ion. 581
the coming of Chrifr, both good and bad, lhall be raifed ac the
laft day.
The third thing propofed, is, Todemonftrate the alfolute necef- The third par-
'fit J that lies upon all Ckriftians, firmly and nndonb:edly to believe the &»kft
'Doblrineof the %jfHrrdiion of the dead.
This appears in an efpecial manner from the Jpirltual ml f chief s^
aKdfonl-ruinati>tg conferences which neceilarily flow from the
denial of it. For,
1. The Do&rine of the Refurre&ion is an Article of cm f.uthl
The Author to the Hebrews ptirs it amonofl the principles of the
Do&rwesof Chnft\ and therefore he that cieniethit, erres,/W#-Heb.&i.
damentallj, and is an Heretick, one wh mwemuft not receive in-
to eurhotifesy or bid him Godjpeed.
2. It is not onely an Article of our faith, bur one of the chiefs -de he Arti*
Articles ^ without which all the other <±A tides of Christian Re- culo tota fides
lion are vain and unprofitable. This the Apoftfe ipeaks in exprefs & *** "li&0
tearms, 1 Corinth. 15. i?, 14, 15, 16, 17, 18, ip, 28, 29,la &et/ tre'
30, 31, '32. If there be no ref-irrcH:ionof tie dead, then is not
Chriftrifen ; an4if Chrifi be notrifen^ then is onr preaching vain,
and jour faith is alfo vain, &c. If the dead rife not, let m
eat and drinl^y for to morrow we {hall ^r.This therefore is not only
an Article of our faith, but the foundation of all others for, if
there be no Kefurretlion, there is no Iff* everlfting. Saint
Auftin faith, That the Refurre6tion of the dead is propria fides
Chriflianorum: The proper faith of a Chriftian, without the be-
lief of which, no man can be juftly accounted a Chriftiart. A
man may hold many errours, and yer deferve to beetfeemed a
Chriilian ; but he thar denieth the tibUrtni of the 'KefarreEtiort,
doth uttchriflianiz* himfelf: For a Chriftian is one whofc hope and
happ'nefs is in the other -world : fFor if we hid hope onely in this
world, we were of all peovle mnfl miferahle ;) and therefore, be
that renouncetri his belief of the other world , renounceth
Chriftianity.
Adde?
<j8i Of the RefHrreMion. Item. 24,
Adde,
That it is notonely i\iz foundation of qui faith, but of all que
2. comfort and confutation , RefurreU'tomortuorumeft fiducia Chris? i-
amrumi Thechiefeft comfort the Saints of God have under all
the dillretfes of this life, is, That there will a day come, in which
they fhall be raiftd out of their graves, to the Resurrection of
Life; and fhall have their vile bodies made like to the glorious
k Job 19.13, 16, body of Chrift. This comforted Job upon the duvghil; and
27. therefore it much concerns all thofe who tender eirher their con-
folation or falvation, to be firmly and undoubtedly perfwaded
of th'isgreat truth. That there dial I be a Rifurreclion of the dead:
This leads me to the fourth particular.
The fourth In the fourth place, I am to fhewyou the credibility orpoffi-
Particular. bilityof this r£>oBrine. I confefs, it is very hard and difficult to
believe, that the bodies of men (when eaten up'.by »w*».r, or
devoured by wilde b?afts, birds , or men-eating men ; or when
burnt and confumedto afhes, and thefe afir.es fcattered in t\\zayre,
oithrovon'mto the river) fliould ever rife again. It iseafie to
believe the Immo taiity <f th-e foul ; (for many Heathens have
written in defence of it) but as for the Refurrelli.n of the body,
it is very difficult to believe it firmly and undoubtedly ; there-
^si7ilSj.^f fore there are, and have been multitudes of perfons in all ages
v\ ho have denied ir. The Epicures and Scoi-kj laughed Paul to
fcorn, when he preached to them of the Re fur-reft ion of the body :
^iCoj "12 ^e Settees in Ckrifts time denied it. himy in the Church of
z' Corinth were infected vvith the fame leprohe ; HymcK&n< end
Vhiletus begangrecn'd m&ny Christians, and overthrew their faith,
aTim. 1.17,1 8. Dy poaching to them that the Re\urrcB\;n was f*fi already Da*
nAJUi tells -us of nineteen (Hereticks^ whooppofed this truth. The
F ami lifts alfo renounce it : And the Socman* flay, That thz fame
£0^) fhall not rife 5 but an aerial *nd ft iritml body, which fhall
have no eyes nor ears, nor head , nor feet, &c. It mufl be ac-
knowledged, that this Doftrine is very hard and difficulty but
yet it is not n cwwrar, or ti d^var&v : It is not a thing impofjible or
incredible. Sure I am, that Job in the Old Teftament did believe
in 1
Serm. 24. Of the Refurre£}i<m. 583
it ; for, heknewth.it his Redeemer lived, &c. And though after ,b ^
his j/»/;; , worms deftroyed his body, yet In his flefh he fnould fee z-t
God; and then he addes, whom Jfhallfee for my felf, and mine
ey:s {hall behold, and not another , though my reins be coufumed
within me. Job did not onely believe, that his body, when de-
voured with worms ', and his skjn /pent, and reins confumed, fhould
rile j bat, that the fame bod)', not onely the fame jpeclfical, bat
the famenumerlcalbody fhould rife 5 therefore he puts' in thofe
emphatical exprellions, IjhallfeeGod, I fhall fee/V my felf; I,
and not another ; and, mine eyes (hall behold him ' Tnough his
zyssCiulibz glorified eyes, yetthsy'ihall be the fame eyes for fub-
ftance. As the Patience of fob was very great, and very exem-
plary -9 fo iiirely his Faith was as great, and as imltable : O fjbf
great was thy Faith ! This one Text is fufficienc to prove , that
the Doclrine of the Refurntllon is not a thing incredible: And
give me leave to fpeak to you in the words of S. Paul to King
Agrippa, VVt\y fhould it be thought Incredible that God fhould raije
the dead ? efpecialiy, if you confute? who this God is , That he
is Omnipotent and Almighty, infinite in power, and able to do
all things: He that believes the fi? ft Article o£ the Creed, will
quickly believe the eleventh Article : He that believeth that God is
Almighty, maker of Heaven and Earth, will eahiy believe that
he is able to raife the dead. For if God ( faith Tertnllian) can
make a body, being nothing, out of the duft ef the earth, he can ^r
certainly repair it out of the duft when it is fomething. It is
aseafie to <j od to tettoze a body to afoul at the Refurreclion, as
to breathe a foul into a body at the firft Creation. . |
Obje&ion.
But how is it polTible, that when a man hath Iain rotting in the
grave a theuf and years, he. fhould rife again}
■
Anfwer*
This is above reafon, but not againft reafon : For there are many
refmblancesoi this even in nature ; which though they be nor
fuffclent
jS^ Of the Refune&ion. Serai. £4*
fuffcie"^ proofs y yet they are great inducements to caufe us to be^
- 1 eve this truth. Both Philyfophers and Divines write of the
iphamX) that firrt fhe is confumed to */£« by the heat of the
Saw , an 1 ''hat afterwards of her AJlr.es arifeth a ycung one,, which
is the fame Phoenix rifen from the dead. The Apoftle tells us,
That the torn nitiftfi ft be caft ino the ground \ and there dye and
roty before it will ff ring tip ; which fheweth > that a RefurreEiion
from tie dead is potfible, even in nature. Adde to this, That
Sep allows y Flies, and JVcrms , which lie dead in the Winter-
feafm ; in the Spring, by vertue of the Suns heat , revive again.
And what is every night but the grave (as it were J of the days
light? and the morning , but the Refu,reftion of the day}
What is winter but the death of the fruits of the earth ; and the
Springy but the Refurredlion of them ? What is deathy but the
blowing out of the candle of our lives ? and what is the Refurrefti-
on any more, but the lighting of this candle again? What is
deathy but a pulling downed thehoufe of the body ? and what is
the Refurrettion , but the rebuilding of the fame houfe ? And why
then (hould any man think it a thing incredible for God to raife
the dead ? We fee by experience, that our carious gUjfes are made
by the art of man, even out of ajhes : And cannot the Omni-
potent God raife mens dead bodies, when turned to allies? There
is no contraction in this*, and therefore an infinite power is
able to erfedt it. And to fhew that God can effect it, he raifed
up many from the dead, both in the Old and New Teftamenty as
helps to our faith, to enable us to believe, That that GWwho
raifed thofe few, will in due time raife all the dead, both juft
and unjuft.
Objection.
But you will reply, How is /Vpoffible that the(ame body
fiould rife, when as the dufl of men Are fo mingled toge^
ther, as that it feems impoflible to feparate theduft of one
man from another ?
Anftver,
Serm.34' Of the Refurrt&ion. 5^5
Anftper,
With man this is impofibleybm with Cjodali things are'pofible :
It is eafie to God to give to every man his own dujl ; af it be poifi-
blefora (jardner thzz hath thirty jeveral feeds in his hand, to be
-able to diftinguifh between feed and feed ; and for a Chymifi , to
extract the four Elements out of an hearb, and fpa ate them one
from the other ; and for a Watch-maker ^ to take his Watch \*
pieces, and mingle the pieces together, and yet afterwards put
» them together as before : Much more is it poifib!e for the O > wv
potent God to diftinguifh one dtift from another , as well as one
manitom. anttin^ and onzfione from another.
Obje&ion,
One minis eaten by another, W turned far* *£<? fub-
ftance of dnother % hm can both thefe arife with nheir difiinSl
hoditsi
Anfocr.
Every man fliali arife with his own flejh ; but yet not fo, as that
he (hall arife with every thing that was once a part of him: But
he lliall arife with fo much of his fiefh as (half make a perfect man>
and the fame man. A man hath a piece of his flefli cut off by a
fword, a?.d new fle/h growing in its room; now he {hall not
rife with both thefe, but with fo much as {hall make him a perfect
man,. and one and the fame man for fubftance. one man
eates another mans fleih, and it becomes one with his 5 yet he
{hall not rife with that flefh, but with fo much as {hall make him
a compieat man, and the fame not onely for kinde, but for num-
ber; For with God nothing uimpofible. So much for the fourth
particular.
Ffff The
— ^— — « ^— — » ' * ' '■ I J I II
Th fifrK ^he ^^ t'1'in§ propounded^ is, to ,flw\v the certainty and InfaKi-
tkular ^^ *'% '/ '*" Deft™* >' For this is not onely a Tmii that GWc^
make good, but a 7V#f£ which God cannot but make g^od. As
there muft be ** day of Judgement, 2 Cor. 5. 10. So there »#/?-
be a Rejttrrcftion of the body 5 not ondy there w<iy ^ but there
muft be, and of the /*»;* body ; r.ot onely the fame ffecifica'^
but the fame numerical body : Ocherwife it were not a RcfrreUi-
on, but a SurreElion ; not a Rtfuf citation, but a Sufcttation. And
fas £/?//# faith) not z%j generation fas it is called, UW*r. &£
28.) but a Generation. A %jfurreEtion is of the /<*/»<? /W^p that
dyes, orelfeitisa #n? $Anlmition, and a new Creation, and not,
a Re furred ion.
Now that there muft be a Refurre&ion j appears,
1. From the promife of God i God hath promifed that all that
, *rtf/« ffo grazes jb. II hear lisvoyce, and come forth, &c. and,
Jo . y. 2 >i9> a£tkat arc In. the dust, fhJl awake. And that this corrupri{)le,
fliail.put on incorruption 3 and*to- mortal,: fhall put on immor-
Ifa.z^. 19, tality ; and, Wemuftnllatptar before the judgement f 'at cf Chr0+
tf at e 1 er)' one may receive the things done in Ins body, according to
a Cor. 17.73. tfjat f?> hath done, whether it be good or bad'. And therefore the
ancient Chriftians, when t-bey;: rehearfed that Article of the
Creed, / bdieze the Refurr ttion of .he boh, would point to
fomepart of their body. ; and fay, Svm of this body. God can
doit, becaufe he is \ Almighty 5 and he muft do it, becaufe he*hath,
promifed it. This is Tauls Argument to King Agrippa, Verf. 6.
t/fnd now I ft and, and am judged for the .hop j of the promife
made of God unto our Fathers, &c. And this is Chrift* Argu-
ment by which he proveth the RefurrecYion againft the Sad-
duces, Matht. 22. 32. I am the (jodof ^Abraham^ and the
God of Jfaac, and the God of Jacob : Goa is not the <j*dof the
deady but of the living.
Obje&iorij
Serm.34' OftheRefurreSlion. 587
Obje&lon,
This Argument of Chrift proves onely the Immortality
of the Soul, bm not f^Refurre&xonof the Body.
An\mr.
It proves alfo the Refurr Ulonof the body, becaufe God is the
Godot Abraham, Ifaa , and Jacob; not onely the<Wof one
fart of Abraham , but of whole ^Abraham ; not onely the God
of hls/W, but of his^fli?: And therefore whole Abraham mud
live for ever; for Gods Covenant with Abraham, Ifaac , and
facoby is an ever lading Covenanr.
2. From the juftice of God : God cannot but raife the dead,
becaufe he is a jmsl GoJy and mull reward every man according
to his works. Now in this life men are not rewarded ; the
l^jghteous'mrtiislfe are oftentimes perfecuted, and the wicked
are in frcBeruy : And therefore th^re muft come a rewarding
time ; and rf fo, then firft there muftbe a Rejurrettion: For dead
men cannot be rewarded.
Obje&ion.
Is it not enough that our Souls be regarded?
1 Anjvuer.
No : For our bodies are partakers in good and evil aUlons
with the* foul j and therefore it is jufi that they fhouldbe/^-
takers alfo In rewards andyunijbmettts. Shall God require fervices
of the body, and fha'l ne not reward thofe fervices? Do not
the Sa'mts of God beat down their bodies, and bring them into
fubje&ion ? Do they not faft often, and mortifie their earthly
Ffff 2 members,
^8 Of the KefurreBton. Serm. 34^
members, and fuffer Marty rdome with their bodies? And there-
fore God cannot rut raiiV their bodies to the Refurrcdfcion
of Life , and raife the fame bodies ; for it cannot (tend with
Gods juftice, that ene body fhould ferve him , and another bt
rewarded; or that one body ftiouid-jfoj And another body be
punifkedi A juft Judge will nor fuffer one man to fight , and get the
viftory ; and another to be crowned* The fame body that finneth,
muftdye; and the fame body that conquers, mult be crowned.
What juftice can there be, for God to call a body that never fin-
ed into Hell, and that never was in s^dam?
3. From the end of Chrisl j coming in the fleft ; which was, to
deftroy all the Enemies of ounSalvanon. Now the/*/? Enemy
which mtift be deftroyedis deaths i Cor. 1%. 26. and death can-
not be uttetly and totally celt royed, unlefs there be a Refurte&i-
on of the dead.
4. From the Refurre&ion of Chrift: This is Saint Pants great
Argument 1 Cor. 15, 12, &C. If thrifi be ri\en, how jay feme
that there (hall be no refurreltion of the dead I For Chrifi rofe as
a Pub/ yx: Per/on, and as the Head of his Church : And if the
Headbzrifen, all the members muft alfo rife; and therefore he
is called the Firft-frmts of them that fieep^ 1 Cor. 15. 20. and,
iht Fir ft- born of every creature : And if the Fir si -fruits be lifted
up out of the grave, the whole lump will certianly follow. Hence
alfo it is, that Chrift is called the Second *Ad<?.m^ 1 Cor 15,
21. 22. and. |W argueth ftro-gly, Thac as by man csmtde&h^
fo by man alfo came the refurreftion »f the dead ; and, as in Adam
all dye 9 foin Qhrijl (ball all be m*ds al've. But now in the. fir ft
AlamaW dye, not onely ffirituaMy , W cor orally; and there-
fore in thz fecond Adawj all muft be corporally made to live:
And livea^ain in $©/*#*$ b die* ; forChrift role with thefame
body that he dyed with .• And therefore he rofe wth his (cars
And w *wds> and he convinced his Difciples that the body be
rofe with was a t u* bodyy nnd not a Spint \ For a Spirit hath
not ficjh find bines (faith Chriftj as ye fee me haver Luie
Objection,
■
no<$ d. r i
Objection,
Z>otb not the Afoftlcfay tn that very Chapter, That the t cor. i? 4*;
bodies of men fhall ^ipiritual bodies <tf f^Refurre&ion 5
And therefore they cannot be the fame bodies < Doth not the i Cqmj.jo.
fame Afojtle alfo Jay, That flefh and blood cannot inherit
the Kingdom of God? Hence the Socinians, and di-
vers others, gather, That the bodies of men fhall not have
flefh, and blood, andtyts, and heads, and feet, at the Re-
furrection, but fhall be airy andfpiritual bodies.
Anfwer.
There is a vaft difference between mut at ion and perdition : The
fame bodies fhall be raifed for fubfloHce^ but marvel I oufly altered
in regard of qualifications and endowments, as you ihall hear in
the next particular. Nw aliud corpus, fed alittr. We read,
Exod. 4. 6, 7. That OHfes ft* kis hand into his infom, And
■when he took^ it out it was le.rotts as J now $ and again he put his
hand in his bo fin, and p/uckt it out, and it was turned again as
his o:her flefh : Here was the fame hand when belepred, and when
whole. A 8&g*r wh^n he puts off his rags, and puts on the
afparst cf a King, is thefim man, though outwardly altered or
changed ; So £ha!J it be it the Refurreclion • the tidies (lull be .
tht'f^me for fibfhnce, though altered wonderfully as to their
Qualifications and Endowments.
And is for that faying of the ApohVIe , That flefh and blood
fhall not Merit the Kingdom of God; the meaning is nor, That
the fnh stance of flefh and blood (hall never enter into Heaven-,
ffor ChriC in his Humane Nature is now in Heaven J but that
/fctf-as it is corrupted and finfui , cloathed with infirmities, and
jiib>s& to mortality and death; flefh and blood as it b in this
traniitory,
590 Of the RefurreSion. Serm.2^
tranntory ertate, liable to corruption, thould not enter into
Heave ., and therefore it followeth in the Text, Neither [ball
I Cor. i ?. ?o. corruption inherit mi orrxption.
%. I might argue latfly from the Immortality of th: S ul ; For
the foul was made by God to dwell in the body ; and though it
cmfubfi of it feif wirhout the body, yet it ftill retains ^appe-
titHmmioms, a d'enre of ' rc-mion with, the body ; and therefore
is in z\\ imper fell eft ate y and not compleatly happy, till it be re-
united to the body : And therefore that the fouls of the godly
mayta compleatly happy, and of the wicked compleatly mife '■*-
b e, there muft of necelfity be a Refurrettion of the bod)\ that
fo foul and body may be re-unitcdy aid parukj t?g thery either
of aompl at happinefi, or compleat uahapplnefi. Adde to this ,
what is faid by <Durand fthat great Schoolman ) That when a
man dyeth , not onely the foul of that man continueth alive,
but fome fabiUntial part of that mans body, and God alfo , the
great Creator, and firft caufc of all things. And why fhould
any man think it incredible for God to re-colle& the parts of
the matter of any mans body which are peril hed , and to re-
unite the fame body to the fame foul again? Poft mor.em homi-
ng ( ivqmt Durandus ) f<pereft qx*, pott ft utrumq; unire anima ;
fupereft e:iam mater iay & pr^tereaycaufay [cilice t Dens ; ergo pot c-
rit fieri retinitio eartindem partium , fcilicet animat, & materia
ad idem totnm conftituend^m. Upon which Argument Eft ins
Imh this Comment, Si partes fubftantiales heminis. anima
& materia non pare ant (quid rei Veritas hab.t^ & Durandi argu-
mentum aflumit) fel in rerun* natura permaneant , hinc facile
probatvr refurre&ienem effe poftlbilem. Sicenim adrefti'rettlowm
non aliudrequiritur qtiamut teta materia qx&fuer at hpijus hominis%
re olligatur & compingatur in eandum figuram m mbrorum qvam
a!iquando hafruit^ eiq; animapriftinant forma reft ituatur. Quod
totum Deo pofiibile effe non eft difficile creditu iisquiDei omnipotin-
tiam attendunt. So much for the fifth particular.
Tht fixdipar- The laft thing propounded, is, to Ihew, After what manner the
deadfhallrife, and what difference there will be between the Re-
fur region of the juft and unjuft.
Anfw,
Serm. 24* Of the RefnrrcSiion. 591
An fa. It is certain (as hath bxn proved) ihatbothjufl and
unjuftfrullrife, and rife with the fame bodies for fubltancei but
yet there wiii be a vaft difference between the Refurrec-lion of
the one,, and of the o:her; which vviil confii't iu thr^e parti-
culars :
1. The bodies of the \juft {hall, rife outof thtu graves, as out
©f their^/, mih great joy androjyc'hg; and therefore it isfaid,
Ifa. 26. 10. Awake and fingyt that dwell in the d*ft. As foon
as ever they awake, they fhall fmg and rejoycr. The godly fhail
come out of their graves, as Jonah out of the whales belly ; as
Darnel, out of the L)ons Den ; as the chief Butler out c f Prifon,
tobereftored to all his former dignities ^ and as Jofeph, who was
taken out of Prifon to be made Lord of Egypt: So lliall thebo-
d es of the Saints be taken out of the grave, to be crowned with
everlafting glory. And who can iufficientlyexprefs the great joy
and rejoycing that will be, when the body and foul (hall be re-
united together; when the Soul (hall come down from heaven, to be
married again to its former body f Look what fweec cmbracemencs
there were between Jacob and ]ofeph when they firft faw one ano-
ther, after that Jacob had thought he had been dead, andlook'd
upon him as one raifed from the dead-, fuch, and a thoufand times
more will be at the [wis re-poffefiion of the body : Look what joy
between jf onath an and David, when David came out of the cave
to him -, and what embracements between the Father of the Prodi-
gal and the Prodigal, when his Father ran to meet him, and ins*
braced hiw, and kjfied him ; and (aid, CMy Son was dead, but
now he is raifedagain ; fuch, and much more, will there be, when
body and foul meet together. O how will the/W blefs God for the
bodyy which was an infirumsm to it in the fervice of God / and
how will thi body blefiGcdfr the font, which was fo careful to get
an inter efi in Chrifl, and to get to bs juflified and fanclified ! and how
Will both b)dy and foul admire the free grace of God injeftts Chrifl,,
whohatjhpicktthemoutto be heirs of fo much mercy I Surely, we
thill never upderftand the greatnefs of this joy, till we. do tafte of
ir..
.gi Of the RifwrreStion. Serin. 24;
But row on the contrary, The bodies of the wV Wfliall come
oitfof their graves^ as out of their Prifonsy and as fo many ma-
lefattors, to appear before an angry J^ge. They fhafl come
out of thz'ir graves fas the Chief Baker did out of Prifon) to be
executed in Hell for ever: They (hall arife with great fear and'
tremblings and fball call to the hiUs and mount. uns to cover and
hide th mfrom the pre ft nee of the Lamb. And Oh the horror and
aftonlfhment that fhall be, when the foul of a wicked man fhall
come out of HtU, and be again united to its body \ How will the
body enrfe the font \ and the foul the body ! How will they befool one
another ! certainly, this greeting will be very terrible : The L^d
gram we may never come to have experience of it.
1. The bodies of the Saints fhall beraifed by venue of their
union with Chrift : For the Bodjol a Saint, even while ir is in thz
1 Cor- 1 j. 14. grave, is united to Chrift , and is afteep in ffusy and fhall be raifed
by vertue of thu union. The Head will raffe all it's memb. rs ; and
1C0r.Tj.2i. cannot be /^r/<?# (as he is Chrift myfticalj without every one of
them : As in Adam all dye, fo in Ckristjball all be made alive ;
that is, All that art in Chrift by faith, fhall be raifed by the power
of Chrift , as a Head, and as a merciful Saviour and %jdeemer .-
By thefamepower by which Chrift raifed himfelf, he will raifc
all his members. But now the ungodly , they fhall rife out of their
graves ; but it fhall be a Rcfurrrettiw unto Condemn* ion ,and it fhall
be by vertue of Chrift s power as a terrible Judge y and as an angry
(Jody to their everlafting fhame and confufion.
5. Th.s bodies of the wicked at the Refurre&ion, fhall be as
fo many ugly and loathfome carcaffes to look upon ; and their
face sjh all gather darknefs and blacknefsy Ifa. 66. 24. They fhall
arife to ev.r lafting fhame y as well as to everlafting torment y Dan.
12. 2. But the bodies of the godly fhall be made very glorious and
p beautiful : They fhall fhinc as the Sun in the firmament \ Mat.T 3.4?.
and, their vile Indies (hall be made lilte unto the glorious body offefus
Chrift y Phil. $. 21. Now furely the body bf Chrift is wonder-
ful glorious: We had a fpecimen of this in his Transfiguration^
M.n, 17.2. where his face did (hine as the Sun; and yet this was but a slimfe
of
Serm.34. OftheRefiirre&ion. 593
of that glory he now hath, and which our vile bodies (hall one
day have.
Queftion,
How can this be f
Anfwcr,
This IS according to the working of his mighty pow:r , by p...
which he is able to fa due all things unto himfeif. God can do '*' 2X*
it, for he is ^Almighty , and with him all things are poilible:
Indeed, the fob flan ce of our bodies (hall not bz altered, but the
qualities {hall be much altered. They {hall have glorioos en-
dowments and qualifications : As Wooly when died into a pur-
fie or fear let die , is .not change d in xhz-fub fiance of it, butone-
Jy is made more glorious : So when the bodies of the Saints (hall
rife, the fab fiance of them ihall not be changed^ but they {hall
be made more glorious, and more excellent.
Queftion.
If you ask me\ what thoje Endowments are which Cod be-
fioweth upon the body at the Refuneliion?
Anfwer.
Itisimpofiibie to feteut all the glory which God W/ibeftow
upon the bodies of his Saints at that day. For eye hath not
feen, nor ear heard-, neitl er hath it entred into the heart of man
to eweeive, what God hath prepared even fur the bodies of thoje
who love him, and wait for his appearing. Quse fir & quam magna ^ , . .
fpiritualis corporis gloria, quoniam riondum venit in experimen- teu^'e- ^'ta"
turn, vereor ne temeranum fit omne quod de ilia proferturf^tlj% ' *"
eloquium. The Schoolmen reduce them to four heads, Impaf-
Gggg Ability,
• I — ■
594- Of f^e fafiwre&fan. Sermon q^
fibility, Subtilty, Agility , Clarity. The Apoftle alio com-
'' prizeth them under four particulars , ttis fowninwer^ne^^ it is
I in power • It it firvn in corruption, and raifed in im orruftUn ;
It is f own in difkonour, and raifcd m glory ; It is [own a natural h&*
dy, and raifcd a ^h itual hay.
> Obje&ion.
if it be a jpiritual body , h$w is it the fame body ?
Anfwer.
It is called a fpiritual body, not in regard of the fubftance o£ it>
but of the qualities of it; andthatintworefpe&s,
1. Becaufe it fhall have no need of meat or drink* but (liall be
as the Angels of Heaven, Mat. 20. 30. not that we fliall have
Angelic am effentiam, but ^Angelicas proprittates 5 not the effence,
but the properties of Angels : We {hall neither eat nor drinks but
Ihallbeasthe %Angels. We fhall have fas Tertnlllan faith) cor-
pora r> for mat a & Angelificata : Even as a Goldfmith (faith Chrj~
(oft ome) puts htsfilver and gold into a pot, and then mehs it, and
fo>msof it a gold or filver b^-vel, or cup, fit to be fet before Kings;
fo the Lord me Its the bodies of his Sainrs by ddatk, and out .of the
dead afhes and cinders of the bodies of his fervants, he frame th,
and will make goodly veffels of honour to (land before him, and ter
fraijc him for ever in heaven,
2. ItisfaidtobeaS/?/r/Y^/£ d/, becaufe it /hall be abfoMely
fubjkttto the foul. In the ftatecf glory the foul fhal! not depend
upon the body, but the body upon the foul. In rhis life the fml
Sec this more ls> as it were, carnal, becaufe (erviceable to the fief ; bit at the
i y handled Keforrettion, theW7fhal.be, as it were, jpiritual, becaufe gr-
ille Sttmon fell ly ferviceable to the Spirit. But the time will not • ive me leave
ho/^Fu- ro *nn^lar§ely l'Pon th,s P°*rt- So mucn *n anfwer ro thehx
,L °' 5 u" particulars propounded for the explication of this Doftrine : Now
for the Application,
Sermon a 4. Of the RefuneStion. 595
Ufej.
LEt us believe this great truths, and believe it firmly and undoitb:^
edy. That there {hall be a Refurre&ion of the body, and
that the fame numerical body fhall rife again ; t\\z fame ioi fab ft ar.ee ^
though ngt the fame for qualities. The great God can do this, for
he is Almighty, and to an Almighty power nothi ng is impoflibk.-
God can do it, becaufehe is Omnipotent; and he cannot butdoir,
becaufe he hath from! fed to do it. He cannot be true of his word,
if the body do not rife again, nor can he be a -u:. G$d (as I have
ftewed 5) for k is juft with God, that as the body hath been par-
takers with the foul in good or evil attions, fo it fhould be par-
takers with xhttoul in evcrlaftingrevtards, and everlafting pnnifh-
ments: And it is juft with God, that the fame body that ferves him
fhould be rewarded ^ zndthz fame body that fins againft him fhould
bepmifhed: And the truth is, if the fame body doth not rife, k
cannot be ca\tediL%jfurrettion, but rather a new creation fas I
have fhewed :) Let us, I fay, firmly believe this truth ; for it is a
fundamental truth, and the foundation of many other fundamental
truths : For if the dead rife not, then is not Christ rif en ; and then
is our faith vainy and our preaching in vain. Rem&mber Job in
the Old Teftament believed this.
ttfez.
IF there be a Refurre&ion of the dead, here is great confolati- RefwreStio
on to all the real members of Jefus Chrift : For the Refurre&i- W* ?w #
on of the dead is the crmforti and thzhope, and confidence of all %^[-^°h fJ"m
goodChriftians. This was fobs comfort upon thedunghtl, Job 19. J^* n l*
26, 27. and Davids comfort, Pfal. 16. 7. and Chrift s comfort^ , ,:
.Mat. 20.lp.~- But the third day hefballrife again. It was Chrift*
comfort j and it is the comfort of every good C hriftian.
G g g 2 i0 Here
•
!- q6 Of tb e Refarre&ion. Serm. 34;
I. Here n comfort againft the fear ef death : As God faid to
Jacob, Gen. 46. 3, 4. Tear not to go dove* to £g]pt, for I will
go seith the , and I will bring thee out again. So give me leave
to fay to YOU, Fear rot to go down to the hcufe of Rottennefs , to
the ID en of Death, for God will raife yon up gain. Your Friends
and Acquaintance leave you at the grave, but God will not leave
you. The grave is but a dormitory , & r eft ing-p lace, a (lorehoufe,
to keep you fafe till the Refurreclion : Chrift hath perfumed the
1 Sam- it, grave. As David, when he found £<*#/ afleep, took away h:s
(fear and m<* e of water ; but when he awoke he reftored rhem
again. So will death do with us : Though it take away our
ftrength, and our beauty ; yet whjn w&awakj at th^'A.efurreclion,
they ilia 11 be rtftored again unto us. God will keep o-fr dead a foes,
and prefer ve tl em fafe •, as a Druggif keeps every whit of the drug
hehith beaten to powder. A Saint while he is in the gteve, is
united to Chrift , hzfeeps in Jefm, and fefw will raife him up unto
life everlaftbg.
jo^ x 2. Comfort againft the death of onr friends : Though they
'14' be dead, yet they ilia 11 rife gain -, as Martha told Chrift r I
I ThdF.14. kpow that he (rail rfe again at the Refurretlion. The Saints
vvho dye in the faith of C brift, are dead in Chrift y and fuch
he will raife and bring with him to iudgcm.nt. If a man be
to take a long journey, his wife and children will not weep and
mourn, becaufe they hope that ere long he will return again.
Amanthn^r inChrfij aod fteeps in Chrift, doth but take a
journey from Earth to Heaven, but he will come again fliort-
ly \ and therefore, let us not mourn as men whhem I ope for cur
godly relations <> for we fh all meet aga'n ; and in all probability,
jhajl kgQty one another when we me.t, though not after a carnal
manner; for we fhall rife with jhc fame bodies. And if Laz,a-
rvu was known when raifed, and the widows Son known by his
ijdo her^ if Ada n in Jnnocency^ knew Eve when he awoke, and
Peter knew Mofes and Elias in the Transfiguration ( which was
but a dark representation of Heaven ) it is very probable that we
alio, tv hr:; nr awake at the great Eefurrellion^ {haH know one an-
ther.
Serm. 24. Of the Refurrcftion. 597
another > which will be no little addition to our Happi-
nefs.
3. Comfort to thofe who have maimed and deformed bodies :
M the gnat RefHrrtttion all trufe deformities fhall be taken a-
way ; therefore it is called, cA Day of R<ftitution, wherein CJod A£b 3, 21,
will fet all things in joynt. If there were a Phyjician who could cure
all bodily deformities, what Rocking would there be to him for
help \ fucb a cPhyf dan is Death. As J^ had all things reftored
double, when raifed from the dunghil \ fo fhall a childe of God
have all bodily deformities removed, and his body f nail be raifed
in glory •) axdfcineas the Sun in the firmament. And why then
fhould wef>efo afraid of death? it is init.um vivxjpei, the be-
ginning of a living hope. The Heathen mans Motto is , Dum
Jpiro [fero, while there is life there is hop; \ but a Christians .
Motto is , *Dum expiro Jpero, when I dye, th.n my hope begins to
live.
4. Comfort to thofe who forgoe any members of their
bodies fr Chrifi: H thou hi eft thy leg., or arm, or ear, God *
will reftore it again at the Refurre&ion. The fame leg,
&c. as Chrift healed the ear of Matches 5 be did nor give him a
new ear, but the fame again. Famous is the fbry that jofephw
tells of one of the / even children in the (JMa<cabees, who when
he was to have his tongue cut outy and his hani cut off y faid to
his Mother, Thefe I have received from the Heavens, and for
the love of my God I defpi[e them, and trnft that 1 {hall receive
them sgain.
5. Comfort to the pople of God, when in the lowrft condition :
When upon the duvghil, and part help of man, then let them re-
member, That the God whom we ferve can ra:[e the dead ; and
therefore can deliver them out of all their troubles , though ne-
ver fo great and incurable.. This was Jrbs comfort, when in the
faddelt condition, Jobig. 25,26,27. It \s proper to God to deli-
ver from the hweft grave, Pfal. 85. 1 3. And for this very end
nurpofe, God oftentimes brings his children ieto a very
deplor/R:
598 Of fbe RrfMn3i<M. Sermon 34.
deplorable and defperate condition, that they might team to trufi
In that God whoraifeth thedeady 2 Cor. 1. 1 2.
6. Laftly, Here is fingular confolatlan in reference to the fad
times in which we live.lt is with us now as ic was with the Dlfclples
when Christ was crucified ; their hopes dyed, when Ckrifi dyed ;
their faith in Chrifi was dead and buried with Chrifi; therefore
they fay, Luke 24. 21. We trufied that it had been he which
\hould have redeemed Ifrael ; and be/ides all this, to day is the
third day fmce thefe things were done : As if they fhould have
fa;d, Chrifi hath now been fo long in the grave, that we have
no hope of falvation by him •, it is now the third day, and
we hear no tidings of him. Even fo the people of God are rea-
dy to fay of thefe times , We had thought that this had been
the time wherein Chrift would have made the Churches of
England very glorious , and have taken away all rnr tynne and
drofie oat of hvs Churchy and perfetlly have purged his floor, and
made a mo ft happy Reformation: But we fee that Chrifi is si ill
in the grave , and there are mountains upon mountains row led
over lnm\ to keep him (till injic. We are in as bad a con-
dition as ever, and our hopes as defperate^ and ic is now
not onely the third day, but the thirteenth, nay the fifteenth
year, and yet w^are not delivered. But now hearken to a
Word, of Confolation : As Chrifi rofe in (fight of the Jews 5
they rowled a ftone upon the mouth of the grave, and fealedit,
and fee a watch to keep it, and yet he rofe in fright of them all :
So (Kali Religion , and the Goffel, and Church of Chrifi rife9
notwichlxanding all the oppofition made againft it. Though
M never fo many Mountains le in the way , God will in time
Ifa. j4' row^ away a^ l^e Mountains • for Chrift haih faid , That tht
Zach.iij. gates of HH (hall not prevail again (I his Church; and , that no
weapon formed agalnfi Jacob fhall pr offer ; and, that he will make
J em f ale m a burthenfome fione for all people • all that burthen
themfelves with it fhall be cut in pieces, though all the people of
the earth be gathered together agalnfi It. As the children of If-
rael, the more they were oppreffed, the more they multiplied;
fo the more thzChurch of Chrifi is trodden under foot, the more
1 ill profper. As Mofes his bufh burned^ and was not confumed,
becaufe
on 24* OftbeRefune&iou, 599?
becaufe God was in ic ; fo rhe Church of C/>r*/? may be fc*> */?*£, and
full of troubles and arUi&ions (which fliall purge it, and refrneReVTI ^
K) but it fliall not be confirmed 5 for Chrifi is rifcn, and his Church 10yiu
(hall rife: The God whom we ferve is a God who can,raife the
dead. It is related of zhz t.vn mmfiesi that wh n they fhaU have
finished their lefiimony, th ■ ft'ottld b> (lain , and lie three days
and an half mburied j avd */. j the 'fcefk that dwell upon the
earth (honld re,0)ce over them, and make merry \ But yecnotwith-
ftanding, the Spirit of Cjod (irtmld after three days and an half
enter into them , and they (honld (land upon their f»*t , and a-
fcend-up to Heaven in the fight of their Enemies. By thefe two
fVitoejfeszxtmesint) ali the eminent Oppof ' rs of Antic hrifiy whe-
ther Magi fir ates or Mimfiers ; who, though they proihefie in
fackchath 1260 years, and towards the end of them ("which is
yet to come) be in a more then ordinary manner mafiacrcd and
kiMed, yet they fliall afrer a little while rife again ( in their fuc-
ceffors) ftand vpon their feet, and afcend up to a more heavenly
and gloriom conditio: There will be a happy and bleffed Re-
furre&ion of the Church. Famous is the Parable of the Dry
Bones, Ezek. 37. God faith to the Prophet, Son of man, can
thefe bones live f The Prophet anfwered , O Lord God thou
knowefi. Then God tells him , That he would canje breath to
enter into the dry bones, and make them to live, &c. Thottgh
p the Church of Chriftbein as fad a condition as the Ifraelites in
Babylon, and be as dry bones in a grave ^ and though the Pro-
fhetshiow not how they can be raifed, yet God knowcth how ^ipet.a^*
deliver his people: Wzcan andw/tfindue time raife them up to
a more pure and happy eftate, even in this life. Let us comfort
one another with thefe things.
Vfc
5oo OftbeKefurreBioft. Serm.34.
Ufe 3.
OF Terrour to all the wicked and ungodly that cannot fay with
fob, I know my 'Redeemer llveth ; but, I know my Re-
venger liveth. There will a time come, when they that nowftof
their ears , and will not hear the voyce of Chrifi (peaking by his
Word and Mini ft ers, fhall hear a voyce whether they will or no,
and jhall come out of their graves to the RefurreBion of condemna-
tion, juft as Pharaohs Baker out of Prifon, or as Malefattors out
of Newgate, to be executed at Tiburn. Happy were it for fuch that,
there were no Refurre&ion, that their/Wj did dye as the fouls of
Brute Beafts: But lee fuch know, That there fhall be a Refnr-
rethionol the unmft, as well as of ths juft; and that there will a
day come, in whichjthey muft, whether they will or no, behold
the Lord Jefus with tho[e very eyes which have been the cafements
to let in iniquity into the foul : They fhall fee that Chrifi whofe
Sabbaths and Ordinances they have dejpifed, and whofe Laws they
have trampled under their feet: That drunken and adulterous body^
th XT f wearing tongue, tho& hands of thine which have been workers
of iniquity, and thofe feet which have been fiv if t to jhed blood, fhall
rife at thelaft day to be tormented in everlafting flames: That
fltfb of thine for which thou haft made fuch prrvifion to fulfil the
lufts of it, ilia 11 arife into everlafting con em>t and pUnifkment. O
confide: what howling and lamentation will be when thy/*/ and
body fivll me :t again, and fhall curfe one another, and call CO the
Mountains to fall upon them, and rocks to hide them, from the
Wrtth of the Lamb, but all in vain: When thy godly Mmifter
ftijffl fay to thee,as Reuben to his Brethren, Gen^ 2. 22. Did J -;
tell yc- befire of thefe things7, but you would mt hearken unto me ^ and
as Taulxo the men in the fhip, Alls 27. 21 . If you had hearkened
unto mry ym might have (taped this h(\. O quam miferum eft Deum
: -% & perirc, & ante pretii tui perire confpe#um/ Stippofe a
man
germ. 2 4. Of tbeRefnrreSiion. 60 1
man were to go to bed at night with an affurance that the next
morning he (hould be hanged, drawn and quartered) be would have
but little comfort in that nights reft. And did a wicked man con-
fider that whenfoever be falls afleep, and is laid in the grave, he
fhall awake to everlafting condemnation, this would make his
joptsto toofe, and his knees to / mite one again fi the other , 04 Bel-
fluzzars did at the fight of the Hand-Writing. The Lord give you
grace to perpend and weigh thefe things, and lay them to heart,
before it be too late.
^4.
IF there (hall be a Refurre&ion of the dead, let hs labour fo t*
live, that when we dye we may have a happy Refurretlion^ that
wzmr] arifetothe%jfHrre£tion of Life ; that there may be zne*
cejfary connexion between the eleventh nd twelfth ^Articles of our
Creed ; and that immediately after the Rvfurre&ion of the body,
we may be received into life everlafting. Here I ihall briefly
anfwer unto two Quetfions :
i# How fhall we know whether we fhall have d bleffed
and happy Re{urre£tion ?
2. What muft we do that we may have a happy Re-
furre&ion?
Qgeftioni.
How fhdl we know whether we fhall hive a bleffed and hapfj
Hefurreftw?
H h h k Anfwer,
A '
6<?* °f tyKefuftfim. Sermon 74.
Anfwer,
1. It thoubca/*//? man, thou {halt have a happy RefurreUion,
The A pottle cells, Alls 24. 1 ^. That there fhall be a Refurnftion .
bo'.k'efrhe 'xfi and the unjuft : The unjuft iTiall come out of their
graves to the Refurrection of dam :ation5 but the/*//? to the Re^
fur region of lite. If thou be a jit ft man, ju(l in thy dealings, juii
in thy words and oathes, juftboth to God and man, and iaooureft
to give G-.dhis due in the duties of the Firft Table, and man his
due ir, the duties of the Second.Tabie ; if thou joyneft juftice with
' holinefs, and holinefs with jujtice\ thou fhalt certainly have a
joyful ReftmeBion. Job was a juft mm, and one that feared God,
and thtrefore he b Moved that with theft verj ejes of his he fh mid fee
G od to his everts ft ing- cm, fin.
m
2. If thou refafeft earthly RefurreUions upon bafe terms , thou
fhalt have a hafpy RefurreBirn. The Apoftle tells us, Heb. 11
35. of manybleifed Marryrs, who would not accept deli -era?: ct,
that they might obtain a better RcfarreBiov. They might have
rifen.to great preferments, i/ they would have complied upon bafe
Terms 5 but they ' w mid, not accept lot 'an earthly Re(urreclion, that
they might obtain abetter R^furretlion. When S. Haft J was offer-
ed great preferments if he would have fubferibsd to the cArJan
Here fie, he rtfufed thern wjt;h lfc9m 4nd contempt , &c. he would
not accept deliverance up'.n fuch unworthy He arms . When Hor-
mifdas a Terfian Nob I man was deveftedof ail his Honours for
his Religion, and afrerwirds reftored again, and offered greater
advtncemtnts if he woud renounce it: He anfwered,*S'/^^/
iftame Clrifium drregaturum^xiflimas,ea d*nuo acclpcy, If you
trriik I w:fl deny my.. thrift, for thefe things, uke rhfcm back a-
gain. But if you accept of earthly Re J urn 1 1 ions, .upon b*f
and fn'ul Conditions y you (kail have a fad and wful Rcfu,-
reft ion,
3M
iVrmon " QflheRefnrrcSfhrt, 60%
5. If thou glcr'fieft c)od %frh thy fady here, thy body (hull be
glorified at the Refitrr flion: it ulOU be ate si down thy body, and
brings ft it Utider f;i$je£ihn } if thou offertft up thy body a living i Cor. 9.27.
facri\icc, kfjj cc^bL Mi'ciii if 'thou makeU<dw f*Hy an R°m- **.i-fc&
injtrument of rfflreovfitep ; ir thy £<?;// be & vice able to the^/eW *' J3-
in the iv or [hip of Gody then Hull ic be made a w«/? ^/pr/ ra b-dyl
But if it be the' Devils inftramext unto fin, if thou makeft ic a
Have to thy luft here, it ilia 11 fife at the laft day unto evcrlaft-
ing mifery. ,
4. If thou kfr a gracious foul here, thou (halt have' zgfrriow
body hereafter ; for the body followeth the foul, it is but as the
fouls fhadow. If when thou dyeft thy foul goeth to Hell, thy b,dy
will come thither at lad; and if thy foul go to Heaven, thy body
will come thither alfo : And therefore examine whatkinde of foul
thou dyed withal ; if thy foul be beautified with grace, if fanclified -M?
and regenerated -% if thou minded thy foul more then thy 'body, and
laboured for Soul-riches, and Soul-honours, and Soul^food, then
thy body fhall be happy at the Refurre&ion : But if thy foul be
polluted and deformed, if ftarvedby the neglect of Gofp el-Ordi-
nances, if poyfoned with fin, if infettedby evil company , if thou
df/V<?/? and car deft it away, if thou /^/? f ^7 /W /*r n^f */* &<?£-
ing too, thy body will arife to the Refurretfion of Condemna-
tion*
5. Laftly and efpecially , If thou haft got a real intereft in
Chrift and his righteoujnefs, then thou ifhalt have a moflblefled
Refurreilion ; for Chi ft Jefus U th %jfurreBion and ihe life,
John 11. 25. and whfoever believeth in him, fhall rife to life ever-
lasting : If thou getted into Chrift while thou lived, thou fnalc :
dye in Chrift, zndfteep in Chrift, and be raifedby Chr'ft unto e#r-
nalhappinefs : But if thou haft not got into him by a Chrift-app^c-
printing faith, thou canft not dye in him, nory fleep in him, nor
rife by him as Head, unto life ever lafting^ but as a revengeful Judge j
unto everlasting damnation.
Hhhh* Qpeft,
!■■■■' — ■',
Go* OftheRefnrrtSion. Serm.34*
m i ii *" ■ *
Queftioo a.
Whttmftm do that m may have a happy Kt{nrrcBi-
AnftMr.
1. You muft labour to tejuftpcrfws, that you may partake of
the reftirrettion of the juft.
2. You muft nfttfe earthly refurrettion upon bafe terms y as the
three Children and Darnel did.
3. \'o\xmuRgtorifieG ;d with your bodies , you muft make them
helpers to your fouls, not h-nderers ; you muft make them Tem-
ples of the Holy Ghoft. _ The body which hath fafted, and prayed,
aiv joyned fncereiy with the ioul in holy fervices, fhall one day
bchoidthe: xc of. God vyith comfort. Chrlfi will fay, Are not
tttfjT the ey ■ which have bden lifted ftp unto God in m^frvlce t Are
not thf/e t! e c&fii which have hearkned to my word ? Remember this
whe \yo' bones are wearied and tired in the vvorfhip of God
7 he mo; e ihotiferveft God with thj body^ th: more glory itfhall have
at that day,
r 4. Labour to %ztgraciom fouls her e^ and you fliallhave^^
bodies hereafter,
5. Lai our to be united to Chrlfi by a lively fan hy and he will
be your refifrettuth afftyoyrlife : It is the great promife of Chrlfi
that hemllralfe qftihe body at the /aft day, John 6. 39. 40,54. 58
that is, raife it tip to life everlafting.
6. Labour to have part in the fir ft ref;rrMlony Revel. 20. 6.
hleffed,
Scrm.14-' Of the RefitneSfion. 6o$
Bleffed and holy is he that hath part in thefirfi refurreEtion. I kno\V
.this Text is differently interpreted; but furelam faccordin* to
the judgment of all learned men) there is* double re furrettion*
the one fontual/thz other corpora/; the one of the/**/ the
other of the body : Thofe Texts, Ephef 2. i. Col. 2. n.Jotm \ 2
do (without all doubt) fpeak of the Jpiritual refurrthTion. By na-
ture we have <&W/W.f, dead in fns and trefpafies, void' of hiri-
tml life, as fcrfctily under the tower of fi„, ?s a dead man is under
the power of death, and as unable to do any thing that is jpiritually
good, as a dead man is to do any work. Now a foul dead in fin (halt
he damned for fin ; but if thy foul be qnickned and made alive if
the Lord hath infnfed principles of grace mto thee, and given thee a
new heart, and anew fpirit; if regenerated and horna^ain then
thybodihrefurreltionihzWbQhzppy: It is very obfervable' That
the %jfutrcftion is called Regeneration, Mat. I p. 28. 7» r &
regeneration, that is (as many interpret it J in the r*fa*r .ft 'on :• If
ipiritnaUj regenerated, thy refurreaion (hall be moft happy and
glorious. O pray unto God, and labour for regeneration and a
new creation, and that thou mayeft have a (hare in the firtt refur-
recVion.
7. Heaven to the voyce of Chritt, .and of his Spirit^ and of h*
tMiKtftiVs, and of his Rod, and then his voy eat the refurreai-
on (when he (hall call thee out of the graved foall be a happy
voyce. If thou ftoppeft thine ears, and wilt not hearken to the
voyceof the %jd9 nor to the voyce of his Word, and ihz Mini- -
ftersoi it, thou (halt hear the voyce of the tArchanvel calling
thee out of the grave whether thouwiltor no, and the voyce of
Chriti faying, Go ye cnrfed ho He!l~firc}&c. 7
8. Count all things dung and drofs, that -thou may eft gain Chrifl
and be found in him at that day, not having thine own rightemfnefs *
biitthe rightecufxtfs which is of God kf faith in Chrifl ^ and be wii- -^f
ling to do any thing, if by any means you may attain to the refar-
rettionof the dead, Phil. ,\ 8,9, 11. that is, either to a happyre-
furreaion , or rather to fuch a degree of grace which the Saints
fhal I have at the Refurreaion ,
9, Remember :
Of the Refurre&ion, Sam on •; f.
9. Remember and carry daily in your mind,that I .lying of S. Jerow
Whether you eat >r dr'wk^, or whatfjever you are doing, t:mk^ ivnh
y ur [elves, 7 hat %<jh hear the Trumpet fain 'dingy and the.iifyc.s
1 he r^rchangdy hying, ^Arife u lead and cm* to judgment »
Vfc j.,
A Divine Project how to make your bodies beaunfulx^AgL-i -
ouiy and beautiful in an eminent degr e, in a/«/ erfaperlatlve
meafure, beautiful as the Sun iniheFrmamenr, as the beautiful
Body of Ghrifii which fo dazzled Pauls eyes, that it put them out :
To make your bodies Ma jefrical, Immcrtaly and Impaffible ; and
rhatis, by labouring to gloriheCj^ with them, and to get an in-
-$" terctt in Chrifty and to get gracious and beautiful fouls, - O that
this word were mingled with faith ! Methinks if any Motive could
prevail with you that are (gentlewomen and rich Ladies this fhould:
Behold away how to make your bodies eternally beautiful. What
trouble and pains do many women that are crooked endure, by wear-
ing iron-bodies to make themfelvesftait : What labour and coft are
many women at to beautlfie their rotten carcaffes\ Hearken to
mz ihou proud duft and ajhesy thou guilded mud, that laboured to
beautihe thy body by vain, foolifh and finful deckings and trim-
mings, and thinkeli thy felf deckt in the want of decking : That
pampered thy body in all voluptuoufnefs, and makeft thy felf by
thy fir ange fafh Ions fo unlike thy [elf , as that if our civil forefathers
were alive again, they would wonder what ftrange monfler thm
mrt : Hearken unto me, I fay, and confider thy madnefs and fol-
Jv, by labouring [> much to adoyn thy body with the neglect of thy
fouly thou mdoeji both body and foul. The onely way to make thy
'body beautiful, is fas I hove faid) to gain Chrifty to have a part
in the fir;, retum&ioft, and to get a gracious foul, and then thou
iTialt be fure hereafter to have a glorious body. Excellent is that
faying of Ifymardy Chrift hath a treble comingj, Once he came
intheftefb for the good of our fouls and bodies : now he comes in the
Spirit (by the preaching of his Minifters) for the good of our fouls :
At the lafi day he (hall come for the good of our bodies , to beamifis and
glorifiethem. Noli O homo pmipere tempora ; Do not, Ofmd
man
Sermon 24. Of the RefurreBion. 607
nan mi flake tfo time / This prefen: life is not the time for thy bo-
«y; it is appointed for the beautifying of thy foul, and adorning
t vvit-h grace and holinefs. The Refurre&ion is the time where-
in £%#/? wi!l come from Heaven to make thy body glorims. How
quite contrary toihis do mod people live ? Let it be our wifdorh
( with the children of Iffachar) to have underflanding of the times. x Chro.n.31.
Let us labour to gee our foals beautified by Chrlfis fecond comings
with J unification and Santtification y and Chrifi at his third coming
will make our bodies gloriom above exyreffion.
THE
germ 35* Jl? %vo$$chi
_ _
4b 5
The Day of Judgement afferted.
Acts 17. 51.
Becaufe he hath appointed a Day in which he
mil judge the world^ &>c.
Aint Paul perceiving the Idolatry at Athens, his
fpirit was ft i, red in htm, ver. 16. n&saguvin,
his fpirit was fowled and imbhtered in" him ;
/W was a bitter man againftfin. That anger
is without fwne, which is again ft fnne : Or
the word may fignifie, he was in a Paroxy rme , 'or
burning fit of zeal ; and zeal is fuch a paffion, as cannot be either
ditfembled, or pent up- with this fire he difcharge:h againft their
Idolatry, ver. 22.23. Te men of Athen:, I perc:ive that in all
things :e are too fitperltitlom^ for at I faffed by, and beheld
)o.ur devoti ns , I fowd an Altar with this Infcriptiqny\yvc^
et£; To the u -known God. Nor doth the ApoMe only deciaime
againg the falfe god, but declare to them the true God-, and he
do:h it ab ejfeftn ; That God which made the world, and all
things therein*, is Lord of heaven and earth , ve:. 24- To
Create is the befkiemonilration of a Deity .• And this God being
everywhere by way of repletion *, cannot be locally confined";
He dwelleth not in Tem^ls made with hands, ver. 24. And
though in former times, when the va;Ieof Ignorance' was drawn
over the face of the world, God feemed letfe fevere. ver. 50.
I i i i the
Jer.tr
**
6o6 1be &a) °j Judgement averted* Serm. % 5 •
n , . — ■-,_.
The times of this iterance God winked at. 'vmetfZv o Qio< *
He did as it were overlook them, not taking the extremity of t he
Law ; yet now he ammandeth all men everywhere to repent ,
ver. 50. And it it be asked why now repent? why may we not
take our full fleep? The Reafon is, becaufe how is the broad day-
light of the Gofpel, which, as it difcovers fin more clearly, fo
judgement upon hnner$:f/t hath appointed a day in which he will
judge the world.
\\ hkh words are Gods Alarum to the world, to awa-ken it out
of fecurity ; This is a fweet, yet dreadful poinr. When Saint
Paul dilcourfed of judgement to come , Falix trembled, Ac~ls
24. 25. He that is not affected with this Truth, hath an heart of
stone.
For the illuftration of this, there are fix things I (hail
difcufle.
1. That there fhall be a day of judgement.
2. Why there mud be a day of judgement,
3. When the day of judgement fhall be.
4. Who (hall be the Judge.
5. The order and the method of the Trial.
6. The effect or confequent of it.
I begin with the firft; That there fhall be a day of judgment*
There is a twofold day of judgement.
1. Dies particulars, a particular judgement; at the day of
death, immediately upon the fouls difloluticn from the body
lU, ^ it hath a judgment p'affed upon it * .* Ecdef.n.j. Then frail the
" '*' 17' duft jet urn ts the ear t ty as it was, the $ fir -it fhall re urn to
Goi that gave it. Asfoonasthe breath expires, the foul re-
ceiver its particular fentence,and knows how it ftull be with it to
all eten fry.
2. There is Vies univerfalts , a general day of judgement j
which is the ^rjat AiTife?, when the world fhail be gathered toge-
ther ; and of this the Text is to be underfood, Hf hath appoin-
ted a day in winch he will judge the world. I might impannel
a whole Jury of Scriptures giving in their verdict to thi; • but -in
the mouth of two or three witneffes the truth will be confirmed.
tccWi a. 14.. Ecclf. 7 2. 14. God (hall bring every worl^into pigment with
nerj fecrcr thing, whether it I e good cr evil. Mat. 12. 36*
Every
I.
Ser m % % . Tfo 'DtfQfjHtyemwt ajferkd, tsj
8 very idle ward m:a fh ill (pea'^} they (hall give accoxnt thve-
of in the day of udgemetr *. Now is the day of Arr.#rs, * Mit. \x 3^.
then will be f he day of Account, pfalme 96. 13, F#r)*El'**l^JW
/?? cww*r£ , /*r A* wawA ?* /W** r£<? £.trf/?. The In* ??*
gemination denotes the certainty and infallibility rf his lJ '5
coming.
Secondly, Why there muft be a day of judgement. 2,
1 . That God may execute juftice on the wicked. Th'ngs fcem 1 *
to be carried here in the world with an unequal balance ; The
Candle of God fhinesupon the wicked *. They that temp God * j0b t9 fm
are delivered* . Diogenes feeing ?Jarpa!m a Thief go on prof- * Mai. 3 . %s
peroufly, faid, fure God had caft off the government of che
world, and minded not how things went here below ; 2 Pet. 3.4. + Vx- 5. 4,
There fhallke in the lafi days 5 coffers , faprgy Where is the pro-
mife of his coming} Therefore God will have a day of Affixes to
vindicate his juft ice ; he will lee finners know that long-forbea-
rance is no forgivenefs.
2. That God may exercife mercy to the godly: Here, piety 2.
was the white which was foot at; they who prayed and wept, had
che hardeft meafure ; thofe Chriftians whofe zeal did flame molt,
met with the fiery tryal. Rom. 8. 36. Tor thy fake we #re&0v\. 8. y
killed all the day long. The Saints (as Cyprian faith) are put
in the wine-prefle, and oft the blood of thefe grapes isprelfed
out; God will therefore have a day of judgement, that he may
reward all the tears and fufferings of his people; They (hall have»
their Crown and Throne , and White Robes 5 though
they may be Lcfers for him , they fhall loie nothing bv
him*. * Rev. 7-5
Thirdly, When the day of judgement ftullbe? ?♦
Tis certain there (hall be a judgment,uncertain when;the An-
gels know not the day, nor Chrifl: neither as he was man.
CMatth. 24. 36. And the reafon why the tme is not
known, is,
1. That we may not be curious: There are fome things which
God would have us ignorant of. Afts 1.7. his no: for you to
know the times or feafons which the Father hath put in his own
power. We mull not pry into Gods Ark, or intermeddle with his
tArcana imperii ; it is a kinde of Sacriledge ( as Salvia* fpeaks )
for any man to break into the Holy of holies, and enter into Gods
fecrets. I i i i 2 2. God
6o3 The Day of Judgement ajferted. Serm; 25*
2.God harh concealed the time of judgement that we may not
be carekp. We are aivvayes co keep Cental, having out L yns
girr, and our Lamps burung, not knowing how iboa mac day
may overtake us. God would have us live every day ( fain,
•Ideglatetul- JL.'isJm) as it' the lali day were approach?!!" *
umis dies, ut 3
obfefventup om~
n?Jks- ' Oitftew iri'de diem tibi ailnxiife fa remum ,
Auitiii. ' J
Tifs is the genuine Uie 011: Saviour :mkes of h ; Marki^ ^
Of that day and howe l^oxs no m\iv, no ml the vinoeh in heaven •
Take y: ;:ced , »*<£ *W /^ , /*r;, ^ not wfo &
time tst
But tho.igh we cannot tell precTely when ths day of tb* Lord
Hebr ,„ „ fl<aUo-*, yet m probability the time cannot be far off. Hebr ^
H.br. I0. 37. ,? H, that [haU come, »* come, a»d „/* n,t t^ry Chry'
Me** hatha fimtlr, when faith he,we fee an oJd man goina £,'
Crutches his Joyncs weak, his radical moifture dried up , thouoh
we do not know the ,qft time when he will dye,yet it is f„re he «„
nor live long, becaufe natures flock is fpent: So the worH ?«
decreet and goes as it were upon Crutch*, therefore it cajlno
be long before the worlds Funerals, and the b-th-dav of ;„i™
ment. The Age which Saint John wrote in, was thcUfl^'
ijohn i. ij. f John 2.18. in the Greek it is ™, S&jht lafl hourt- rhlX
hit the time we now live m,may be called the Uft minute '■ pS
, « i, 9 l K , com!h ,0 i*d& the E"- th- Not, H".» he tJ-Jl'f
•COB* mccrn^ but Lcometh*; to Anew ho* near the dme is It
is altnoft day-break, and the Court is ready to fit. J™. S' T£
JHhe fi*»dttb at the door. . ?? LQ
".Tinvt.37' , y^^/Se^ityS.Apoflafie*, Decay of Love-, Inun-
*Mat. ,;„. Jnonof Sin*, Revelation of Antichrirt*, be made »n Scrj-
»Tta,. .. FuretneSymptomesandPrognofiicksof tbehrtday, we bavin*
fitefc rite a-
ifl, *hmm . fcjfy Uh,° $a!! b- t]- J«# ? Ianfwer, the Lord
«*!»/ », ft J-i^ Chnft. Ihus t is in the Text, He will :flcUe the writ
nb* «dtft by hat man mhom he hath orddneH. Thu mtn who t
PT« God, an. tWeTmufl take heed of ,udgi^otS | hi
4- Chrife work. J4* j. 22. The F*th% lath committed all
judgement
Serm. z 5 . The Day of Judgement ajjerted. 60 p
judgement to the Son *'. He who once had a Reed puc into his **.,idicium cr-lt
hind, his Father will now put a Scepter into his hand ; he who totiat Udivi-
had a Turple %#k& put upon h'mi.i derifion, (lull come in h$dz* Tmihtit,
Judges Robes; he who hung upon the Croiie, fhallfit upon the <l:i° ld confen-
Bench. There arexwo things in Chrift v\hichdo eminently qua- lm& ***!*£
lifie hun for a J udge . ^ veyo d v]m
1. Prudence, and Intelligence ro underftand all Caufes ihitrtbium aftum,
are brought before h m * . He is defciibed v\ith [even efeS)Ztch.fromlgs:fa-
3.9. tonotehfe Ommfciency ; he is like E^l^e/s wkcW9fx\\nfm>& ***mm
of eyes*; Cbrftis lUfJ)oyrco^y an heart- fearcher; he doth noftt'*'?j .
only judge the /*#, but the /.**r/\, which no Angel J "^cV?f ^\ ?T
can do*. _ * Ezek,io.n.
2. Strength, whereby he is able to be revenged upon his ene- ». Foteftas,
mies. Chriit is armed with Soveraigmy ; therefore the (even eyes
are faidto be upon one Wone^ Zecb. ;. 9. To denote the infinite
flrength of Chriii; and he is defenbed with (even homsy Rev.^.tf.
As Chrift hath an Eye to fee, fo he hath an Horn to pufh ; As
he hath his Balance, fo he hath his Sword ; As he hath his
Fan and his Sieve , fo he hath h s Lake of fire , Revel.
20. 10. -
Fifthly,. The Order and Method of the Trial. Where v
obferve :
1. The Summons.
2. The Judges coming to the Bench.
3. The Proceffe and Trial kfelf.
1. The Summons *© the Court, and that is by the founding
of a Trumpet. 1 1 hef.q. 16. Th- Lord frail defectd rom kea- Xi
ven with the voice of the Archangel^ and with the Trump of
G?d. Saint Hlerom faith, that whatever he was doing, he
thought hi heard the noife of th;s Trumpet founding in his ears ,
Sarglte mirtui — Ari[ ye dead^ and come to judgement*'.* HMMto in
No.e t. The (krUmfi of trie Trumpet, it fhall found fo ioud/hat Mac>
the de.id .lv.il hear it. 2. The efficacy of the Trumpet ; it fh.ill
not only ilarcle the d^\dy but raife them out of their graves,
Matih. 24,. 31. * They who will not hear the Trumpet *m?Z ™T^
of the Mi .iltery founding , but lie dead in finne , fhajl fa terv&lis,
q^e pet 1 as j'cindit, infe os aperit , vittcqU morfUBrum d'lyimpit ; bac autcm omma ctnm%
peragmd.i qttm fa&UA in. acre trmfity it mmmtoy is- \fttt 9CuU,
be
6 1 e The pay of Jvdgeni?nt affirm. Serm* H ■
be fure to hear the Trumpet of the Archangel founding,
3, 2, The manner of the Judges coming to the Bench.
Chrifts coming to Judgement will be G Uncus , yet
dreadful.
J Firft, It will be glorious tothegodly. The ApoiHe calls it
'Ez7?dveiav <? £<%*]<; , the glorious appearing of the great God
and our Saviour , Titus 2. 1 3. 1. Chrifts Perfon (hail be glori-
ous. His firft coming in the fkfh was obicure ; his glory was
vail'd over. If a. 53.2, 3. All who faw th^ CMav, did nor fee
the CMeffiah ; but his fecond coming will be in vigore , &
fttlgorcy very iiluftrious and refplendent. He [hall come in ft e
glory of his Father , Mark 8. 38. that is, he fhall wear the
fame embroydered Robes of Majefty as his Father. 2. Chrifts
Attendants lhail be glorious. He (hall come with all his holy
*Mat.i*. 31. jingelsfWx.15.il. Thefe Sublime SeraphickSpirks,whofor
*Mat. iS. 3. their luftre are compared to lightning*; are Chrisli SatetLtmmt
part of Chrifts Train and Retinue. He who was led to the Crofs
with a Band of Souldiers, fhail be attended to the Bench with a
guard of Angels.
2t Secondly, Chrifts coming to judgement will be dreadful to the
wicked. At the coming of this Judge, there will be ignis ccn-
flagrationisy a fire burning round about him. iThef. 1.7. He
jhall be revealed rsith his Angels from heaven , in flaming
* si talis fit fre * j 0-Ca when Gcd did give his Law upon the Mount , there
horror vaicn- W(r£ tyiyi({eYS an£ lightnings , and Mount Sinai was altogether
"uScamis. 0K a feoab becaufe the L~rd defcended upon it in fire * , Exod.
Aug. 19.16,18. If God was fo terrible at the giving of the Law, O
*Exod,j2-i£, how terrible will he be when he fhall come to require his
l8- Law!
3. The Procelfe , or the Tryal it felf. Where ob-
fefve.
3-
Ci. Univerfality J
The<2. Formality SOf the Tryal.
I ?.Circumftances J
Firft, The Hnivtrfality of the Tryal ; it will be a very great
*• Aflizes,never was the like feen.2 Cor. $.io. Tor we ma ft all appear
* - Cor ? 10 befmthejHdgmni-fmofCkrift*j£ingszr^ and
k z ' ' Armies,
Scrm .2$. 'the Day ofjndgement afferted. 6 1 1
Armies; thofe who were above all Try ai here, have no Charter
of exemption granted ther- they mult appear before Chrifts Tri-
bunal, andbetryedfor thc.tr Jives; neither power nor policy
can be a fub es-fiige. They -v\ho refitted to come to the 1 hrone of
(5r^',*tlullb-torceut^cometo the. Bar of Jpj ice. And the *Hebr,4. iG
dead as well as the living mull make their appearance. Kjv.io. 12.
/ (aw the dead betk 'mall and. gr at ft and be ore Goi, &c. We
do not ufe to c re men to our Courts when they are dead, but at
that day the dead .ire called to the Bar • and not only <JMen> but
Angels. Jude 6. The Angels which Icjrpt not thnr firft e-
ftatey he hath referved in chains to the judgement of the great
Secondly, The Formality of the TryaJ, which confifts in the 2.
opening of the Books*. Dan. 7. 10. lh judgement wot fet^and *Rev. u, to.
the boo\s w.re op-^ed. There are two books will be o-
pened.
1. The book of Gods Omnlfc'ency. God not only obrcrves f *•
but regifters all our actions, fob 14. 16. Thou numbreft my
fteps. The word there "IfiD to number *, fignifies to put a thing * u*dc -j£D
into the book \ as if Job had &id, Lord, thou keepefi thy day- liber.
book, and entered down all my anions into the book 5 we read of
Gods book, of remembrance /Mai. 3.16/rhis book will be produced % j^al , i6t
atthelaftday.
2. The ba?k °f Conference. Let there be never fo much writ- 2#
ten in a book, yet if it be clafped, it is not feen. Me .have
their (ins written in their conscience, but the book is clafped -y
( the fearing of the confeience is the dafping of the book ) but
when -his book of conference fhali be un clafped at the great day,
then all rhir Hypocrifie , Treafon , A:heifme ilia 1 appear
to the view of Me ) and Angels * ^ the finnes of men
fhall be written upon their forehead , as with a Pen of J^*}****
*ron • minibus pate-
Thirdly,Tbe Circumftances of theTryal; where confiderfoure bunt wuverfk
things fee/era tsa.
i. The Impartiality. Bern-
2. The Exaanefle. 3>
3. The Perfpicuity.
4. The Supremacy.
-I .-UJLWI I II,
6 12 The Day of -Judgement averted. Scrm. a 5
1, Firft, The Impartiality of the Tryal ; Jefus Chrift will do e-
.very manjufUce j he will ( as the Text faith ) judge the world
in -ighteoufn'ffe. It will be dies *WWW#\ juftioe holds the
fcales. The Tncban.s didpi&u.e their Judges V Hnd> and with-
* Rafocr, out hands*; bl'nde, that they might not refpe£t per ions ; with*
out hands, that they migh: take no brbes. Chr;lfs Scepter is a
* Kcbr. 1. 8. Scepter of rlghtecnfeff? * , Hcbr. i. 8. He is no Xl$°**m*&rrm*
or reffefler of verfons ; 'cis nor nearneffe of blood prevail es :
Many of Chrifis Kindred fhah be condemned 'Ts not glori-
oufneffe of profeffion ; many fhall go :o hell *vith Chrift in their
* Mir. 7. a i. mouths. Mat, 7. 22. * Many will fay to me in that day ,
Lordy Lfrd, have rve rot prophefted in thy Name , and in thy
Na?.e cafi out Divels , &c} Yet though they caft out Divels,
they are caft out to the Divel. 'Tis not the varnTh of a pi^ure
that a judicious eye is. taken with; bur the curioufnefle of the
work. Tis not the moft fliining profefTion Chrift is taken
with, unleffe he fee the curious workman (hip of grace in the heart,
drawn by the Penfil of the Holy Ghoft. Things are not carried
there by parties, but aqua lan-.ey inamoft juft balance; Chrift
hath true we;ghts for fa lie hearts •, there are no fees taken in that
Court ; the judge will not be brib'd with an hypocritical tear, or
* Vifiici dies a Judas k'fle * .
iUdi m qua
p'us valebant pur a cor da quam afluta verba, ConfdcntU bona quam marfupia plena ;
atim noxi falletur verbis, ncc fle{tetnr donis. Bern.
2. Secondly, The SxaEtneffe of the Tryal; it will be very criti-
cal; ten, will Chrift throughly purge his floor. Mat. 3. 12.
Not a grace, or a fin, but his Fan willdfcover. Chrft will at
the diy of judgement make an heart-anatomy ; as the Chyrurg:on
makes a difle&ion in the body, and doth criticize upon the feveral
parts; or as the Goldfmith, doth AorW(W> bring his go'dto
the balance and touch-done, and Uh&£hv, pierce his gold thoro.v,
to fee if it be right > and genuine, and whether there be
nor. a bafermettal within: Thus the Lord Jefus, (whofe Eyes
are tu a flame effre. Revel. 1. 14.) will pierce thorow the
hearts of men, ancijeeif there be the righc mettal within, having
the Image and Superfcription of God upon it. Paint falls off
before rhefire ; the hypocrites paint will fall off at the fiery I'ry-
ai, nothing then will Hand us in (lead but (incerity.
Thirdly ,
Scr m. 2 5 . The day of Judgement averted. 61%
Th\:d\y,xhzperff)icmtjio{ the Trial; Tinners fhall be fo clearly 3.
convicted, thatihey {hall hold up their haodat the Earre , and
cry guilty; thofe words of David may be tidy applyed here,
cPfa!m. 5 1. 4. that thou mayft be clears when thou judge ft.
The finner himfelf ftiall clear God of injultice. The Greek
word for vengeance ftx,n , Signifies juftice. Gods raking ven-
geance , is doing juftice ; fin makes God an-ry , but ic ca not
make him unrighteous; the wicked fhali drink a Sea of wraih ,
but not fip one drop of injustice ; Chrift will fay , S'>nner,what
Apology canft thou make for thy felf? are not thy fins written
in the oook of confeience ? hadft thou not that book in thy own
keeping ? who could interline it f now the finner being tCu-n*
jj^ntx/j/T©- felf- condemned, fhall clear his Judge; Lord, chough
I am damned, yet I have no wrong done me; thou art cleare
when thou judge ft.
Fourthly, The Supremacy of the Court ^ this is the hioheft 4.
Court of Judicature, from whence is no appeal. Men can re-
move their caufes from one place to another ; from the common
Law to the Court of Chancery; but fromChrifts Court there
is no appeal \ he who is once doomed here, his condition is irre-
versible.
6. The fixth and laft particular, is the effect, or confequence £
of the Tryal. Which confifts in three things.
Firft, Segregation. Chrift will feparate the godly and the 1.
wicked. CHatth. 15. 32. He fhall feparate them one from am- Mat-iy, 52.
ther, at a Shepherd divideth his Sheep from the Goats ; Then
will be the great day of reparation ; it is" a great grief to the
godly in this life, that they live among the wicked. Wo is me
that I fojottrn in CMefec^ Pfal. 120. 5. Wicked men blaf-
pheme God , Pfal. 74. 18. and per fe cute the Saint /, 2Tim.:>.i2.
They are compared to dogs * , to Bnh * , to Liovs*; they roare
uponthegodly, and tear them as their Prey. Cain kills, I(h~ *p^jf*«x^'
mael mocks, Shimei rails ; The godly and the wicked are tphifj'*0'
now pronifcuoufly mingled together * ; and this is as offenfive
^s thetyinga dead man to a living ; but, Chrift will ere long Mu.13.30*
make afeparation; as the Fan doth feparate the wruat from the
chaff: as a Furnace feparates the gold from the droife : or as a
Career ftrainsoutthe fpiritsfrom the dregs ; Chrift w 11 put the
flieep by themfelves , who have the ear-mark of ElecY-
Kkkk on
X
6 1 4 ^e &*y °i Jud&cwtt afferted. Serm. a 5 .
on upon them 5 and the Goats by themfelves ; after which repa-
ration there follows
Secondly, The Sentence • which is two-fold. .
i. The fentence of abfolution pronounced upon the godly.
iJMatrhew 25. 34. Come )e bl fed of my Father , inherit the
Kingdom jrc pared for you. After the pronouncing of which
bleikd fentence , the godly (nail go from the Barre , and fit
upon the B-nch wi h Chrifi. iCor. 6. 5.: Kr.00 ye not that th:
Saints frail vdgethe world} The Saints fliall be Gh rifts Afief-
fors; they fliall fit with him in judicature , as the Juftices of
Peace with the Judge* they fliall Voce with Chrirt , and
applaud h;m in al. his judiail proceedings. Here the
wor'd doth judge the Saints , but there theSaints fhall judge the
world.
2. The fentence of condemnation pronounced upon the
wicked , M>itth. 25 41. ite maleditli Depart from me
ye cttrfed into epe l#$i% frre> I- may allude to that, jam-s :.
10. Out of the fame mouth tr>c>eds blejjing and curfrng\ out of
th:fame rrv.uthof Ghrilt, proceeds buffing to the gxiiy , and
curfrng to the wicked 5 the lame vvind which brings o e thrip to
the Haven, blows anofh:rfliip upon the Rock. Vepa-t from
me; the wicked once fa id to God , Derar.; job 21.14. 7 key
ay in 0 Gtd , Dcptrt fr mus ; and now God will fay to them,
'c£> p. 1 t from me ; this vv-ii bean heart- rending word. Chryfo-
fome faith this word Depart , is worfe than the fire. Depart from
•Pfal. 16. 11. me ln whofe frefenct isfulneffe of joy *.
2, Thirdly, After this fentence, follows the Execution ; (Mm.
15.3c. B'inde the tares in bundles to burn th?mA Cnrift will fay,
Bun .lie upthefefinners; here a bundle of hypocrites, there a
bundle of Agoiktes , there a bundle of prophane ; bundle them
up a°d throw them in th* fire. And now no cryes or entrea-
ties will prevail with the Judge; the finner and the fire murt
keep one another company -, he who would not weep for h's fins,
muft bumetoi them; and it is everlafiing fire. The three chil-
dren were thrown into the fire , but they did not Ray ill long;
The King cane near to the mouth of the burning fiery furnace,
and f aid, Co™* f^th, Dan. 3.26. but the fire of the damned
is everlafiing; this word ever breaks the heart ; length of time
carnot terminate it \ a Sea of tears cannot quench it. The
wrath
Serra. 2 5 . The Day of Judgement affirted. 6 1 5
wrath of God is the fire , and the breath of God is the Bellows
co blow it up to all eternity. O how dreadfully tormenting
will this fire be ! to endure it will be intolerable, to avoid it
willbeimpo&ble.
life 1. Let me perfwadeall Chrifiians to believe this Truth,
that there (hall be a day rf judgement. SccJtf. n. 9. gsjoyse Mj 1.
O yov?:<7 martin thy youth , and let thy heart cheat thee in the
da) e s of thy y/Kth , and walk^ in the wayes of thy heart ; but
know than that for a tit he fe things Cjodwill bring thee Into judge-
ment. This is a great Article of our faith , that Chriit [Ml
come to fudge the auick^ And th: dead ; yet , ho.v many live as
if this Article were blotted our of their Creed/* we have too
many Epicures and Arheifts , who drown themfelves in fenfual
delights , and live as if they did not believe either God , or day
of judgement ; the Lucianisls and T/atonifts deny the immor-
tality of the foul; the Thotinians hold there is no Hell. I
have read of the Duke of Silecla, he was fo infatuated , that he
did not believe either God or Devil*; I with there be not too
many of this Dukes opin;on. Durft men fwear , be unchaft,live *UfaM aieo m%
in malice., if they did believe a day of judgement? Oh, mingle {^sZqT'
this Text with faith, the Lord hath appointed a day in which he fuperos effe di-
will judge the world ; There muft be fuch a day ; not only Scri- cat.
pture, but reafon confirms it^ There is no Kingdom or Nar-
on in the world, but have thei%eflions, and Courts of Judi-
cature ; and Godwhofets up all other Courts , fhall not he be
allowed his ? that there fh all be a day of judgement, is en-
graffed by nature in the confciences of men. Peter CMe.rtyr
tells us that fome of the Heathen Poets have written , that there
are certain Judges appointed ( Minos , Radamanthw , and
others ) to examine and punifh offenders after th;s
life.
Vfe 2. See here the fad and deplorable elhte of wicked
men; this Text is as the hand-writing on th' wall , which may Ur
make their knees to [mite one again ft another^ Dan. %. 6. The
wicked fhall come to judgement ^ but they [hall net ft and in
■judgement , Pfa.i. %. in the Hebrew it is rj^p^ m1? they fhall
not rife up. When God ihall be deck'd with glory and Maje-
Kkkk 2 fty,
6\6 The Day of Judgement ajfe rted. Serm. 2$«
fty, his face as the appearance of lightening, his eyes as Lamps
of tire , and a (Word of jultice in his hand , and fhail call the
(inner by name, and fay, Stand forth, anfwer to the charge
that is brought againft thee-, what canif thou fay for thy pride,
oaths, drunkennelfe , &c. thefe (ins thou haft been told of by
;ny Mmiliers, whom I fent rijixgnf early 0 an A going to bed
, late* , but thou didit periift in thy wickednefs with zneck^of
* \LVt 1. if*** i a brow of brail *■> an hear: of ft one ; all the tools I
"£zek.36.*4l. wrought with , were broken and worn out upon thy rocky fpi-
rit ; what canit thou fay for thy felf that the fentence fhould not
paffe ? O how amazed and confounded "will the (inner be ! he
will be found sfeech/e(?y he will not be able to look frs Judge
^Job 31. 14. in the face, "fob ji. 14. What then frail 1 do when G^d r.feth
up <* and when he vipteth , what (hall I anfwer him ? O
wretch , thou that canft now out-face thy Minifter , and thy
godly Parents when they teli thee ot fin , thou {halt not be a-
ble to out-face thy Judge- when God rifeth upy the (inners
^ Gen, 4. 6. countenance will be fain * ; - — and when he vifiteth9 what (hall I an-
fwer h.m} Not many years (ince , the Bifhops did ufe to vific in
their Diocefie , and callfeveral perfons before them as cri-
minal j all the world is Gods Diocelfe , and fhortly he is co-
ming his vilitation, and will call men to account. Now,
when GocJ fhall viiit, howfhall the impure foul be able to
anfvver him ? 1 Tn.4. 1 8. Wbjre \h all the ungodly -and the fin*
net appears ? Thou that dyeffn thy (in , artfure to be caft at
the Barre ; Join 5.18. tie that believethnot , is condemned a'-
ready; that is , he is as fure to be condemned as if he were
condemned already ; and if once the fentence of damnation be
+A dexhis e- paffed , miferable man, what wile thou do .? whither wilt thou
runt psccata CQ * ? \\ijc thou leek help from God? he is a con fuming fire $
ffilMtfaitflto1'*** feek help from the world ? it will be all on fire' about
dJmonhJubtusdiez', from the Saints? thofe thou didft deride upon earth >%
hmenium cha- from the good Angels? they defietheeas Gods enemy ^ from
it ixf-erniydefu- tne Dac| Angeis ? they are thine Exectuioneri •, from thy confei-
per jitfex ''-'-encep there is the worme that gravw ; from mercv I the Leafe
fiiS^Sl is n<n ouc- ° rhe horror M-MUfc defpaire which willfeize
m confchm':a upon Tinners ar that day ! oh the fad convulsions! their heads
urc?is be* mi fhall han° down , their cheeks bluili, their lips quiver, their
ferpeccitorquo^nds (hake, their coilcience roar ; their heart tremble. YYhac
fugies I Anfcl. ftup^;
Serm. z 5 • the Day of Judgement afferted. 6ij
ftupifying Phyftcktuth the Divii given to men, than they are
intennble of the danger they are in! the cares of the werid
have fo filled their head , and the profits of it hath fo
bewitched their heart, that they minde neither dea:h nor
judgement.
Vfe 3. Exhort At Ion. i. Branch. Pofleffe your felves with the Z)fe ^
thoughts of the day of judgement; think of the lblemnicy and £xEbrtat
impartiality of this Court. Feathers fwim upon the water, T branch
gold finks into it; J Ighc^ feathery fpirits floate in vanity, but fe-
rious Chriftians fink deep in the thoughts of judgement; many
people are like quick-filver , they cannot be made to fix. If
the Ship be. not well ballafied , it will foon overturn; the rea-
fon why fo many are overturned with the vanities of the world,
is becaufe they are not well ballaited with the thoughts of the
day of judgement. Were ami to be tryed for his life , he
would bethink himfelf of all the Arguments he could, to plead
in his own defence ; we are all fhortly to be tryed for our
fouls- while others are thinking how they may grow rich , let
us bethink our felveshow we may abide the day of Chrifts
coming. The ferious thoughts of judgement , would be , i.
A Cur ben-bit tofinne ; ami dealing the forbidden fruit, and
the Aftizes fo neare? 2. A ffur to holinefle \ 1 Pet. 3. 10. *NiI)iIefl quo*
Bp.t the day of the Lord will come as a 'Thief in the nioht ; magx profic'ut
feeing then all thefe things foall be dijfohed , what man-^vitamhonc-
ner of Perfons ought ye to be in all Holy Ccnzerfa-^m&c'hmb'
tlOH ?
2. Branch. Let us folemnly prepare our felves for this lafl:2. Branch.
and great Trial ! that is, byfetting up a judgement-feat in our
own fouls ; let us begin a private Sefiions , before the Aflizes-,
it iswifdometo bring our fouls firft totryaL L.-m. ?. 40. Let
w fearch and try oar waycs ; let us judge our felves according
to the Ru'eof the Word , and let conference bring in the Ver-
dict. The Word of God gives fcveral Characters of. a man
that fhall beabfoived at the d.iy of judgement , and is fure togo
10 Heaven.
1. Character is humility, fob 22. 29. The Lord will fiveh. Cbaraffitif
the humble prfon. Now, lee conference bring in the Ve'dicl:^
Chri--
6 1 8 Tfoe £><y> af Judgement ajferted. Serm. 25
ChritUan , arc thou humble? not only humbled, but humble >
doftthou ejiesm others better than thy J elf} Phil. 2.3. doft thou
cover thy dudes with the vail of Humility .? -zsMofes put avail
onhistacewhenit fhined ^ it' confcience brings in this Ver-
dict , thou art lure to be acquitted at the laft day.
.'- 2. Character, love. to the Saints. 1 John 3. 14. Wekpowthat
g, gra cr. ^ have pajfed from death tint 0 life , becaufe we hve the Brethren.
Love makes us like God , ijchnq. 19. it is * rad:x emm-m
*' virtutum , the root of all the graces. Doth confcience vvitnefs
this for you? are youperfum'd with this fweet fpice of love?
do you delight m thofe who have the Image of God? do youre-i
verence their graces ? do you bear with their infirmities ? do you
love to fee Chrifts picture in a Saint , though hung in never fo
poor a frame? this is agoodfign, that thou fhaltpafs for currant
at the day of judgement.
3. CharaVtery a penitential frame of heart. csffts 11. \%.Re-
p Cb&afte?. ychtance mtolife. Repentance unravels fin , and makes it not
to be ^ Jcrem, 50. 20. In thofe dayes he iniquity of IfraelfhaU be
fought for, and there fhali be none. A great ball of Snow is mel-
ted and wafhed away with the rain; great finncs are wafheda-
vvay by holy tears. Now can confcience bring in the evidence
for thee? doft chou tune the penitential firing? thou that haft
» 6). ; r„r,*„* finn'd with Peter, doft thou weep with Peter* ? and do thy tears
tsvktrmer- drop from the eye of faith ? this is a blefled hgn thou art judge-
ramem,/equere ment-^Eoof ; and that when thy in'qu: ties fhali be fought for at
panrtentem. the laft day, they fhali not be found.
^mbrof ^ Charatter, Equity in our dealings; 7*/*. 24.3,4. whofr.dl
4' ' afcend into the hill of tne Lord? mundus vo'is, he that hath clean
hands. Injuftice doth fully and defile the hand ; what faith con-
fcience ? is thy hand clean ? it ;s a vain th ng to h M the Bible in
one hand, and falfe weights in the other. Beloved, if confci-
ence upon a Scriprure-tral , give in the ^ erdift for us, it is a
Weffedfi ;nthat we ("hall lift up our heads wiihboldnefle at the laft
day. Confcience is Clods eccho in the foul ; the voice of con-
(bence isthe voice of God ; and if confcience upon an impar-
iIohn?n U1^rial doth acquit us, God will acquit us. 1 John :, 21. Jf
'**.. 0 r lea t ) ondewndt* hot , then hav: we confidence tnv.rds God. If
we areabfolved in the 1 wer Court of confcience, we arefureto
be abfolved at the laft day in the High Court of Juftice. It were
a
Serm . 2 $ . The Day of Judgement afjerted. 6 1 9
a fweet thing for a Chrift an thus to bring himfelf to a Trial. $e~
xeca tells us of a Rornane, who every day ca Jed himfelf to ac-
count ; quod malum (anaSli ? what infirmity is healed .? where-
in arc thou grown better ? then he would lie down at night with
thefe words , O quant gratw fom;,w \ O how fweet and refreshing
is my fleep co me !
Ufe 4. Here is a fountaine of Confohtioa opened to a believe r- uf
and that in three Cafes. ' -J
lonfolatien.
Ci.Difcouragmgfear.
In cafe ofs 2. Weakneiie of grace
i,i,
c 3. Cenfures of the world.
F.rft, Here is comfort in cafe of difcouraging fear. Oh faith a Carc l
bel-ever , I fear my grace is not armour of proof ; I fear the
caufe wii! go againft me at the laftday; Indeed, fo ic would if
thou wert out of Chrilt ; but as in our Law-Courts , the Client
hath his Atturney 0: Advocate to plead for him, fo every believer
by virtue of the intereft, hath Chrift to plead hi \ Caufe for him.
I ;oimZ. 1. If any ma* fin * we have an Advocate with the Fa-
ther, fefw Chrift the right, om ; What though Satan be the ac- l '° n
cuter, if ChrUi be the Advocate? Chrift never loft any Caufe
he pleaded; nay, his very pleading alters the nature of the caufe;
Chr ft will rtiow the debt-book crofted with his own blood ; and
it is no matter what is charged , if a;l be dif charged; here's ^,
a Believers Comfort , his Judge will be his Advo-
cate.
Secondly, Here is comfort in regard of weakneffe of grace; a r
Ch.iftian feeing his grace fo defective, is ready to be difcou-
raged • but, at the day of judgement , if Chrift finde but a dram
of ftncerity,it fhall be accepted ; if thine be true gold, though
it may be light, Chrift will put his merits into the Scales, a )
make it pafle currant; he that harh no finne of allowance,
fhall have graines of allowance ; I may allude to that, <^Amoi
9. p. Ne Uf.ll.t6 in t err am , jet fhall not the Laft grain fail to
ti c ca th. He that hath but a grain of grace, not the leaft g;rain
fall fall to Hell.
Thirdly,
620 The Day of JtidgemMafferted. Serm.a5
c<ife 3. Thirdly* ic is comfort in cafe of Cenfures and flanders; the
Saints go here through ftrange reports , ,/)<* </WpH/u/^ *** ©uwpte,
a Cor. 6\ S. John haptifts Head in a Charger, is a common difh
now adayes •, Vis ordinary to bring in a Saint Beheaded of
his good name; but at the day of judgement, Chrift will unload
his people of all their injuries , he will vindicate them from all
their calumnies. Chrift will he the Saints Compurgator ; he
. at that day will prefent his Church fine macula & ruga , * not ha~
P * ' vingfyrtorwrwkje.
p.
OF
-erm.Q6.
Jicj&
OLMlS
6^1
mm
JJL^L
lllllti
-2. -3L
O F
HELL
Mat th. 25. 41.
Then JbaJl he fay alfo unto them on the left
handy Depart from me ye Cur fed into ever-
Uftingfire , prepared for the Divel and his
Angeh.
F any in the broad way upon the hearing of
this terrible Text, {lull fay to me, as the De-
vils in the Gergefens faid to our Saviour, Art ,
thm corns hither to torment m before the j^jaCi g^ t
time ? I fay no, but to warn you to ' flee from
the wrath to come ; and reduce you from the
broad, into the narrow way ; for all the while ~ ' ** t?t .
you are in a ftite of nature, going on in fin againft God, you do *" 7* l*y T4*
but wrong your own fouls \ and by hating wifdo me love death, pr0v.8.ulr.
yea, eternal death, though you like not to hear of ir. Let not Rom. 6. ult,
prejudice takeaway your judgement; and then a Boanerges * >*Mark , i7#
a fon o[ thunder co day , may fie you to give better enter- w^ joh,' iz!
L 1 1 1 tainment ufi
622 Of Hell. Serm,2&
^ *&. , tainment to a Barnabas * , a fonne of Confolation to
7^/ftS 4. 16. morrovv
r'4' ' For my parr, I hope I am not ftudious, neither do I expecl to
Gal x 10. pleafe wcnjxi treating on this fevere point ; their cenfure is a
1 Cor J 4. 3. /*»*// king to me, if I may approve my felf the feryant of Chrift
our Judge, vvh'th I fhall endeavour in not erring from thefcope
of thishs lafi jer.tcKce in my Text, wherein we have
Text divi- i. The perfons fentenced or judged ^ viz,, the wicked defcribed
ded.
'£$ Ivwvfxcof , [fituon [ on the left hand. ]
« **?W ^ tneir \ condition [ curfed. ]
vol.
. 2. The perfon fentencingi viz. Chrift who is Lord Chief Juftice
of all the world, [ me. ]
%.Th? pttni foment, or [entente :tfel{ pronoun :ed by this Judge who
cannot but do right; name I) QDepartfrom me into everlafting fire
prepared for the Divel and his Angels ~| from God who hata no
beginning, into Heh which . hath no end; noting the
** * nfl Lo(?9 [ Depart from me, ]
***"• ' ? \5^,Linto everlafting firc,&c]
Where we have Heii Torments fet forth
ftr.
td quern
C quality ., r extremity
by their^ & / c-r
CJxamity, f eternity.
y their inflammation, [ fire. ]
X%SSx**tt&1 aggravated by) £^^*y*^FJ2«
I ( and his AngeK ]
fx) Etern,:tv,which makes all Hell indeed, [ everlafting fire. ]
Take the fumme in this Proportion.
'^ottrine. ^e WIC^ fall depart from fhrifi into the greatest Tor-
ft u merits*
fcftal, 9, 17. Orifyouvvillhaveiclhorcer,tafceitin Davids mrds. {a)
The
!
Serm, 26. Of Hell, £ ? 3
The wicked pall b: turned inV I!'!!.
1 ihall endeavour ro prepare this for Application^ Explication^
and Confirmation.
1. Tie Sub jett> [ the wicked. ] u e. All ungodly men and 1.
women who dye in their fins, unclean , ttnf. whiffled \ who ^R^< *r. 17*
#0f 9^,nor °bey the (Jojpe?; the Goats on Chrirts left hand,atthe J —p-;^"^10,
great day in my Text denominated [ the curfed * ] with a dreadful Colof. ?. ^
execration, dereded of God with abomination, anddefti ;atcdto * 0/ 'ygf-mfe.
allmifery without remedy. p\ni ^t^>
. , , . , _ m exec, w 10 ho-,
renda & abommmia. Camerarius & Gcr Harm. Evane-
2. 7** Pr:dicatej [the greateft pmiffuncht] or Hell, of 2,
which I (hall fay fomewhat to.
Firh\ The mmey #*//,anfwering to the Hebrew ViNty ^/;f. rtmkgfi
o/y and the Greek rlfM«i which though the former primarily W**\ .
fignihes the £^z^ ; and the latter the W/y *f the (on f
Hiwrnon^ yet they do ( alfo ) fignifie extream? and. eternal tor-
ment', efpecially the latter in the newTeftament , b EU ikw*v. Mar. <.
where Chrirt fpeaks ( b) of the whole boh being *?> 50, with— —v. 2,.
cart *** //*//, (the fiery Hell) which i*/*r^ explains r!^nS^!' - .>
to be ^fW^U Hence our Saviour eife- ^^^ttl^!
where bids fear him who is able to azttxoy foulandbo- i Mat> I0# a8i 23, 15.55.
^ e# tierr* , 19 //<?//. (^) Men could not caft the Luke 12. y.
yW into the proper Qthinnom , but God can cart l)7^' fourth. B,U\.
that into #>// after the body is killed ; which feve- / Hjerur ramph '
ralof the Ancient Jw/'/fr 2>?fl*r/ * apprehending, in &n.3,iit pjfvavh
they did by Gehmnom Metaphorically defcribe r/* GchennamimpYobis,MjptHr9
infernal fire; as the Learned * have proved,notwith- /*«/*. JI3JHN cH.
ftanding what is faid to the conc;ary,in than ^cwW- % i>. cheitomxus, Ee^a
£/*Treatife of Hell,(juttly fentene'd to be burnt about Scapula , Minfhaw, ujhcrl
two years ago) ( wherein the Jefmted -Pen-man *, ^H^Baxtorf. Lcx.Ttfm.
whither out of ignorance or malice,or both, hath mort **»**?> rio-a* Sw. Sc
flumefully wronged our beftAuthours. But could r^ZZiawmn'a
he and any others ( which they cannot) evade the adEphef4. * *"
Tr«piV*/ unification of <Cy<?^#»4 ;yetall theftrength s%r. Loni printed 16 w.
LIII2 of
624 °f HeU- Serm- *6-
of their Arguments to fhake and remove Hell Pillars , will be
but juft enough (as it fared with Sampfin in a far more lawful
Ju<5g.M£3i8. undertaking, when tie {hook the Ti liars of the konfe in which
eMac.7.13. the phii'iftwes were) to pull down the rotten Fabrick of their
£ ~ 22, I2, hellifh Tenet upon their own Pates ; (k'h there are abundantly
9 43g more of Scripture exikefTions noting an extreame and eternal mi-
fcMar. 23.35. ^ery afcert his iii'e is ended ^ viz>. Deflruttion byway of eminen-
?f..4fiCy": (e) utter davkneffc, vvhere weeping and wailing, and gnajh-
lyetb mi ; (g ) dam-
erns.l fire '^chains ,black^
. if on where the fpirks of
1^. the difobedient be ; (/) wr**/-/? ro rww, (m) the furnace of
m 1 Thcf.i. 10. fire, (n) thijecond death, bottom left fit ^ } Lite of torment, lake of fire
.. J • 5* *?#d( brimfione. { 0 )
oRcvJii4^ Secondly, T£* #<8f/ire of Hell may be thus defcribed ; 'tis no
9. 2. & 1 4. i o. leffe tnan r^ eternal and fe . ond death in its latitude , as offo/ite to
&20.10.& 19. eternal life ; i.e. The moft miferable pate- of the wicked, where-
20. & 21 8. /'# ^^f ^£ everlafiingly fefarated from the fight of Gody and all
2" comfortable good, locket uf in chains of darkneffe under thefrefky
la of Hdirlpti* llVely a?d *9*$»& J'*fe °f the wr*th °fGod,juflly kindled, and t on-
tinually flaming againfl them for their fins, and according to th?
meafnre of thi m, fo that they are filled with never a afing hor-
rcrs of confidence, and f cor eked in foul and body, with ftch grie-
vous flames as will for ev r torment, but never c on j time them fo
an annihilation.
The defcrm.ox. More particularly this Defcription fuggefts two things agree -
*** abletothemjalreadynctedinthe Text further to be explained j.
U. the / ^Mj* hJdf-
\ *r roper tics of it.
vi*>. tne < <~ - • £'
\ T roper tics of
r, Punfkmenc ■ ' '
Vdamm* (1 .)The fnni]b,v nt it fclf, to which the wicked are adjudged, and
bena.l c tvffe , abfence of infinite mercy.
- nrt:;- that is the fain of 2 the
wfcvtgti cltt* 2 Senfe, prefence of unfpeakable mifery..
'Abiaendi, ?n i. The fam of I ■■•/?, the 7 nvation of ail good ; Vefartfremim
ilLnd 7r« quo fays Chr'ft, get ye gone fro n my prefence into your proper p ace;
wferm.Gcrh* aWay with you, here is no comfort for you 5 Depart from all the
good.
Serm.26. Of H*U. 625
good you were once ( while on earth ) invited to have in me,and
with me in heaven ; yea, and from that you chofe and preferred
before me ; you muft now lofe all real, and all you and others
, reputed good things, whither
[1.] Natural^ ( your fins will go along withyouj but all
your pleafures, profits, honours, with the vain hopes of greater
content in your finful courfes will leave you. The covetous Cor-
morant fhall not have fv's bags, nor .he ambitious his honour, nor
the voluptuous his pleafure ; Judas left his fiver which he pn- ^s , lg
zed more than our Saviour; Ht.man his h,mur ; the deceafed
Gentleman in the Gofpel his deliciom fare , with which he had
pamper'd himielf in his life time, and glad he would hjve been
upon his importunate begging to have had one drop of water from
the end of Lazarus his foreft finger, to cool the tip of his tongue,
when he was tormented in flames ; but alas ! he mult remain de-
prived with this fharpanfwer, ^member that thou in thy life Luk.i 6.14,1$
time received ft thy good things. Though wicked men be Robiis with JanM'f-
and Traytorsto God, yet here he gives them meat and drink to
keep them alive for a time ; he deals not with them as the cruel
Duke IX <*Ava did with his prifoners , whom he fhrved after
he had given them Quarter, faying,?/;^/? I promised your lives*
I prom if ed not to fin de you meat : He gave <^g)ft to Nebu-
chadnezzar y and vaft Dominions to A 'exahdr* ; but in ;
wicked men fhall be deprived of all. There they fhall have no
houfes^noz lands , nor money /, nor good ch<ar, nor mirth^ cor
credit^ nor f iendsy nor fervants ; no itately Italian Palaces ,
no rare Coaches of ^aples draw by theHorfesof Bxrbary ; no
artificial wares of Quint aio and Alexandria ; no Indian gold ;
no Bi nager Diamonds; ro Scyt ;an Emraulds ; no TopAz.es
of Ethiopia; no Mo'ucca fpices ; no Canary Sacks nor Su-
gars ; no Canie oi'es ; no fpanifh fwect meats; no French
wines ; no V Izets nor 7//? ?, nor Scarluyno: purple deaths,
but purple flames.
[ 2. ] Spiritual good th'-ngs they hid here, and mivht have had
in common with 'he Saints; in Hell no offers of Chrifl , nor
p.rilonb) him; no Pr rchers nor fromifts , nor p JJibilitv of I *£?*** r*'
heaven, as there was here in the w ckeds apprehenhons, which saims rt #..
wllbe .xcetcir.glyen'ightened to fee what they are deprived of;
yet then can fee no ndls of falvntiov}on\y the fit of damnation.
ll.]Eter-
6x6 Of Hell. Serm.76.
[3.] Eternal good things ; the wicked lofe God himfelf, and
heaven with him ; oh unfpeakable loffe to the undemanding
foul ! infinite lofi \ to want an infinite good , to be feparated
from the chief good ! t-o depart from God, this is a molt fad de-
Inhis medita- parture, the word of all (as Reverend and Learned Bolton well
tions on ^the oDferves from the Ancients) 'tis true,wicked men cannot depart
iWs! from Gods e fence v for he is efentially in Hells but they depart
Pfal! 139. 8. from his comfortable pre fence, not to fee God, nor to have one
Hebr. 11.14. comfortable glance at the great Creator, merciful Redeemer,znd
gracious Santlifier. And with this loffe of lofles, they are de-
prived of heaven, and thofe admirable perfections, and ravirhing
beauties, with which theSpoufeof Chrift is for ever endowed,
Mat. »?. 10. and are fbttt out with the foolifh Virgins from thofe inconceivable
with c%>ii>ii pictures , and joyes which are at Gods right hand for
Pfal. 16. ix. evermore%
2. The pain of fenfe ; Depart from me faith Chrift, whither
mav the darned fay .? why from my face into thz fire of Hell ;
not a purifying, out a tormenting fire ; in the hi\ zerfe called
^.?\Ik*w% ever^ ^i*£ fire> mmy Text [the fire] as more notable than a-
&tdvw. ny other; but what, and where this fire is, I have only this to
ro Trwp. fay negatively ; neither the fire, nor place of Hell are meerly
Mi) ToivwCn- fantaiiical or imaginary ; i.e. fuch only as have their being in the
7atAwic*jrm v operation of theminde; but pofitively, that both are real, fuch
aM* ma*,™_ as have a certain ; hyfcal being ; however Scripture gives me not
wg^Chrylf a warrant diltinftly and demonftratively to particularize of what
Hom.. 31. mkjnd, and where. Some ftyle this more groflfe part of Hell puni-
Koai.15. fhment poftive, vexation and torment, confiderins; it concretely^
yet abfirarhlvely conhdered, even the pain of fenfe may b- pri*
votive; as theie torments deprive a man of that due perfection
which would otherwife be in him; ex.gr. though the fenfible
Sdmmdui est vexation of a man in a Cauldron of fcalcung liquor be in the ma-
awmal ^ v'wens terafyj 0f [t p0firive ; yet the formal nature of that puniftiment
nonTombmw ' ?rectIety confidered, lies in this, that the fcalding takes away from
lfid. ^ man fame perfection belonging to him, elfe thelfcalding li-
quor would be no more an evil to him, than fire is to fozSalamnn-
Exer citations <lcr ; for 'tis impoifible ( faith the Learned Barlow ) that
de malo. [Y.onld be evil to a man, which does not in fome refyett make
him wcrfe -, as that which does not deprive him of any per-
fection cannot do, and by confequent could not be evil > this
I
Serm.a6. Of Bell. 627
I only premife,that I may not be underflood by any to have a mind
to cavil.
There are three things requifite to constitute the nature of this Rccpfoe to
pain of fenfe. the pain of
[ 1. ] 7 he real prefence of all evil) that which fome terme the ^cnf*e three
f option of allhorrour, anguifti and vexation ^ fome refembiance tJl:ngs«
we may have of it, by fuppofirig what the perfon futiains, who is
caft into a furnace of fcalding lead or brimftone, ftill remembring
that all the tortures whichever feezed upon all the fenfes of any
body in this world, are butihadowy refemblances of this more
fenhble part of Hell torments.
[2.] The fr. rig impreffion of vindictive j* ft Ice, in teferenht Qmn.it pena '.,
unto yfo,elfe the m oft vehement tormei- tings could not property fii-.tf* rft,pec-
be punilhments \ when one undergoes the cutting off a rotten leg, €&piw eft.
ne pars fincra trahatur, that pan is not properly called *tpx? "£'
mfhmenty becaufe 'tis not inflicted for any fw/r, 'tis for cure ,
not in vengeance ; but in Hell torment, wh'ch is the execution oi
the jufl wrath of God , the Lord Ch:ef Juftice comes in flaming
fire} in flitting vengeance, ( p) which relates to the fag/r, by*, Thcf i 8
reafon 'tis fit that thepunifhrfcenc be appo/tion'd to thefaulc in the a/cP&*t§- \L
execution of juftice, as maybe more plain in this cafe. Suppofe Manny, infi-
Titius forTreafonfoouldjuhVydeferve death, yet fo, that none
liv rtg know his crime- then imagine Cif.ir in a rage takeaway Be**
Titiw his life, h;s crrme of Treaibnali this while neither con-
sidered, nor difcovered, why I the death of Tit'.m (though in
it felf it be a natural evil, yet ) in order to €&faf is no proper
pmijbment) fit'h it is no: the execution of juftice in reference to
the crim ; however it may be fo in refpedl of Cod, who kbeyy Latet culpa ubi
not on'y that Titim fo dyuJ, but that he defeived fo to dye ;nJ'^atctp<£n'K
this may illustrate that in the pur-ifhment of the damned, there is 'ug*
an imp <ffon of Divine juftice ; and therefore becaufe of Gods
juft judgement, this pimifhment is called the damnation of
Hell \ q) thereby noting the keen impreffion of Gods wrath , '/Mar. 15. jx.
wherein not only the Almighty Paxifher doth refpefl fume ; Qh. D-HS ex
but the fr he ceature who is pah ijbul , knows that he is }Lcuc:i} h~n\.
caft ittto the furnace of. fire for his fnne againft the ii^K-i* Q^f
finite God; whereupon there is furvher recjuifice to this pu-
nishment :
1 *iii*
6z% Of Hell. Serm.26.
[ 3. ] That the party pitnifhed have an acnu feeling him f elf
{foiled of all his perfections ; a lively fenfeof all chat he is depri-
ved of, by reafon of his finy otherwife it would not properly be
punishment, as I hinted before; the damned hath always quick
and terr ble apprehenfion of an angry God imprefling his wrath ,
and periifting to deprive him of all that glorious good was offered
to him ; inftead of which ( that bsing refufed ) he is more and
more allured of lying in a confuming fire, that is, and will be
continually burning up all th o& perfections he had ; not purging,
but plaguing him worfe and worfe ; yet not fo, that the flames
devourehu effencc, or that the torments ucterly, i.e. absolutely
deftroy his fu^slance ; but that they are continually feeding upon
all that it lliould other>\ife have been,his fimple being neverthe-
leffe remaining 5 thus of thepunilhmentitfelf both of lofle and
pain.
The two pro- ( 2. ) The Properties of Hell punilliment infeparable from it,
parties of Hell
punifHiment. r Extremity*
1. Extremity. are its ) &
£ Eternity.
t . 1 . Extremity \ it infinitely exceeds all other punifhment \ no
pain fo extrcam as that of the damned, who fuftain the ab fence
of all good, and the pre fence of all evil; ail the cruelties in the
world cannot pofTibly make up any horror comparable to the hor-
rors of Hell.
I nored in the Analyfis of my 7m,that the Extremity of Hell-
^ ^ C their inflammationS the fire. 1
TO TVP ^ / • I r I 1
rt ,:.W- torments is aggravated by •> l/'e W* .'""."f f "^ PJ?PfdJ
vov is) AtM- ) . ttfl60™*1™ m themjjhz Dxvel and
hfa iced vei* & bis Angels. J
tiyfi^otf At/T?«
Bcza* Annot. . jhere is a great force and Emphafis in thefe prtpofitiveAnicks,
in the Original thus repeated, demon ftrating and defining this
punifhment to exceed all others in its Extremity.
£ 1 . ] The grl.voHs inflammMion,tett\nf> forth the , extremity
of thefe torments 5 fire is the moft furious of all Elements; but
this
this is t7:* ft ter than E'ementary or culinary fire, hire.
tin^cttetoriheDtscob? cfa more violent nature ttja o-
thcr. Strait 5 that there is a J-aie near C - . .'.- r -
::d with {% L . in: and ' ie*.9 that c*'» 7^4
it fcalJ.r.h off the s >Jn oj .■.:;.:
not comparableto thefiery /-.. : mflone , yvhere the ex-
trtan.c anguifh of the damned is.
(i.^ "J\Io!i cxqaifite ; all the £ torments chit ever r-
: heard of, can no: expreft it to ihe full ; fajm ~ --■
ffe|y furnace could but caufe horrcurdike flea-bid]
parifon of tribTe thedamned inhell do fttffer in every fenf- , mn
the Y\.aU'JMonaf\ liable HtUy though 'tis eaiily overlook** bj egitarip*
many atprefent, yet 'cisthe moil unexpreffibly grievous Rack ° b.loc.cm.
m the world. They fay Gehtvne ( which we rxanflace Hell in : klt
the New Teitement) cloes in French G^rufte a &td^ , which
( as the Strappado ) is thought to be &2 mo.t cx^ufitclj tormen-
ting ; thofe terrible alluiions to Tophet , to the Cnreeks and 2.K,IIj?,i3, r* '
yel.ings of Children facrihced there, are but iliadowy wltIlU r°**7
reprefencations of their paine who dye the fcond
dtath.
(2.) Intolerable-^ foul and body fliali be ever fupporced by
God in being, but neither be able to avoid, nor yet endure hzll-
pain; if Cain the foreman coming within the fight ofhelhere,
cry out, My ptinifhment is greater than 1 can bear', (for a£*en»4-x3«.
vfonnded fpirit who can bear t ) if the apprehenfions of hell e- p-^Vg8'14'
vendislrac~l the Pfalmift ; if an angry God but meeting the foul — 190' 1**
of a (inner, rent the canl of his heart y how will he be able to Hof. 13.8.
bear burning in the Lake with fire and brimftone ? hanging, Rtv. 19^
/K;?g, racking^ roauVg, fuffering under harrowes and fawesof Heb,II,35-
Iron , fleaing of the skin , fcratching off the flefli with Thorns,
&c. unheard of mercilefle miferies , are nothing to the un-
fufferable tortures of Hell. I grant there are degrees of tor-
ment inhell, yet the leaft isim lerable, whether,
1. We lo-Af^up on the Omnipoten: hand of God executing the
vengeance of eternal fire ; ah, it is a fearful thing to faH into
the hands of the living God, the Judge to whom vengeance be- Heb, 10.3 0,31."
longs, who takes the wicked immedtat ly into hi? own hands ,
asifnoneelfe were ftrong enough to inflict the fiercenefle of his
wrath. Or,
M m m m 2. Look*
630 Of EeU. Serm.26.
2. Look^ down on thz impotent punifhed creature , no way able
Rom, 9. 19. to makeany re ft fiance , or lift up his head under the burden of
divine indication, but muft crouch under it; for a/as! what
can a leaf driven too and fro do againft the blaft of Cods dif-
pleafure ! how fhouldthe vveak back of a poor feeble man, bear
Ifa.30.33. tne jile if fire and much wood^ v\hich the breath of tr.e Lord
Tobia'ii.4' doth ki^h ■ v\ bo among us fhall dwell with evtrlafl'mg burn-
ing? they that ii;rTer leaft in hell will find the torments into-
rMauci?. lerablvf. So that when our Saviour fai.h , (r) r'i #i$ be vnoreto-
\er able for Zo dime and Gomorrah In the day of judgement , than
for that City which defpifeth the offers of Gofpel- grace, he
means not that any damned Sodomites fhould find hell-paines
tolerable at all \ for Jade writing by the fame fpirit that Mat-
S Jude ver. io« ihew did , fayes, They ftffer the vehg/lafce of eternal fire \( s )
and eternal h:z with a vzrige&tce can be rro tolerable paine,
Chrilt will come in flaming hre taking vengeance on thofe that
*Thefx, 8. know tot God, as well as on thofe that °bey not the Gofpel;
yet the difobedient and defpifers of the Gofpel ( efpecially as
to the pain of lofle) fhallbe more fearfully plagued than So-
domies. It Tu~ks and Tartars be damr/d , than debauched
Chr'i \.:ks (a? their fin's have been double dy'd , fo ) fhall be
double damn*4., deeper :n hell , by rcafon here they were nearer
[bcnefitii to heaven 5 if there be .' inws (ins againft wonder ft$l mercies,
fl.7g!!!.i ^gy rr. uft needs b;i ut pun fhmenrs ; oh, confident
Jtflto* SngLvnd, City and fatilitj) C,,:^ers antCcmmcn-wedths men. A-
gain, the anguifr.
, (v) '£afcle$ Aidremedl! /?; the wrath of God abides'-, in
Kcvfio! 10. ^e^ no cooling fits, but continued burnings, the worm per-
Tam> 13. petually gnawing, the fame torment remaining both day a
Izek.74- tight \ there no Re million of fin , difmiifion of pain , inter-
Job 7.9. miffionof fenfe , or per million of comfort^ but judgemental w-
iu.5.14. Q,it ?rfrcy rnifchief without meafnre? '^nfin^ftHoit compaf-
Lukc 16.16' J. » . , -• . ■ / J? .. z
V*ft%nAn&* fion , pain without p.77 , for row without fuccour , bitter larnen-
rttrorfum-, era- cation without any cofrWion, defc ndlrg wi:hout hopes of
retro fie- yfceridanej the P.ifones being lockt up in this dungeon with-
**« ' out pon.biliry of tfekaffc no^aflaae out of this darkfome fiery
Imbr* 'cdiccs.'?11 of no eafe, where the pmoners wouL1 not live , yet cannot
Stnec Hac. die, nor get Wt\ Chrift the Supreame Keeper, wrn ha'h the
Purcns. Key in his own hand, affirmes with an afleveration ( if thou be
Serm.2 5. Of Hell, 6 ; i
ca&inj Veri y thou (halt not ccr„e o'/.t , tilt :h:a L:st paid f£*f Mi'.j.if
uftcrmvfi filming (r) my, <r** o: a*tf , which will ne- *«*
ver be. ^a-L x ,
f 4. ) UnlverJaUy axd varies , £.f6 w* refpect of the /»&«
;Vcl tormented , and the cb -eels to-rr.enting ; even as tlj
ach, ftone, gout, feaver, plague, 6c:. concurring <o coco:
one man in every pare; every power and faculty, fenfe **id ^
meinber, both of foul and body, -.\ill be filled w%4»^b^aom.».^
vexation^ within and without; the «wq -ify/ajf nwraK of con- Mar.ai.i-.
fcience , and unfpeakable tribulation chat fallows upon it, ma- — — 13.4^.
nifefted in weeping and wailing, and gns.jhlxg of teeth, to con- '-)'3 J»
found the eye , end perplex the mind i as all have joyned in fin,
fo they iha 11 in fuffering • the foul indeed was ring-leader in in,
andfo' vvlibe chief in fufterine; , when the (harp arrow es of the Pfal.110.4.
Almighty are within, and the poif on there f drinks up the fpirit. Job 6,4. and
Thus of the inflammat;0n greatened by the four Ingre- 20, 2?*
diencs.
[ 2. ] The preparation further aggravates the extremity of the
torments; the Text acquaints us "that 'tis [ the prepared^ fire
byway of tranfeendency , as if the wifdomeof God had deviled
on purpofe the moft tormenting temper for this formidable fire, Dcut |fc
which the Lord kindled in his anger of old ; In Gods fecret lfa,?o.««
purpofe 'twas prepared from eternity / and actually ma'de ready
for the fain Angels when they fell from God. IhzTalmxdifis
conceive , that by reafon to the things created in the fecond
day , there is not added ( as in the reft ) that it was good ; (u ) ^Geni £,7,?.
therefore the fire of hell was the* created ^ but to leave fuch a B^.x-orf, Talm.
conjecture, we are certain 'tis the prepared fire , ar.-d that for Lcxi:>
the 'Devilmd hu Angels^ nor as if it were not prepared alfo c~i\\nit\a%
for wicked men , but chiefly to (hew 'twas firft aitigned to the Bxxttr, fcc".
Devil?, to note the extremity and ine vitableneffe cf the tor-
ment of the wicked, who have the Devil and his Angels for their
companions. Hence,
[3. ] Ti-e A filiation, in hell, the Devil and his Angels
contribute to the extremity of the damneds puniihmenr : The Mac. 12. 24;
Vevil fo called, becaufehe firft calumniated God to Eve, as ■■ ic.i?:
eliewhe-e Satan, becaufe the capital enemy of God and man. "9* 34«
Itihould feem there is one notorious Bcel&M in the Kii.-g- je/,I2% ^
dome of dark neiTe, over the reft of evil fpirits, who may *~ jffi
Mm mm 2 called
632 Of Hell. Serm. 26.
**&* wrdnH- ca'*ec* ^ Angels, probably by rcafon he being one above the
I'* ad mm- ' re^> (as Head of the FacVon) drew multitudes of others into
plmfuiprU- the party, who with him tinned, and fell ^ butbecaufe the di-
etpis, atque a* flin&ion in the o der of Angels is not fo evident , we may
deo feme ft illt- ta&ii of the evil Angels coll.Bively, rather than diftributive-
De^Anorp} fy\ H^^te comforters , indeed tormenting companions. Oh j
Taftic.t facr'a. think how fad 'tis to be chained with the Devil in his fiery
/. i. cml, Sek. fetters , fhutupin thedarkeft den with the roaring Lton^ with
4- ravenous Wolves , to live in a Neft among flinging freckled Ad-
Mat.18.34. jers^ naving your i0ynes encircled with the girdles of Ser-
1 £«•?•$♦ perns ^ to lie in a Pit among!* millions of vgly toMs , to bee-
very where bitten with venemous Afps , to have Cockatrites kil-
ling you with their eyes , Dragons fpitting fire in your faces ,
Vipers eating out your bowels; and then tell me, if the com-
panions in hell, ( who are infinitely worfe than thefe ) can be
defirable , that we fhould any of us be fo mad ( as too many are)
to choofe them , rather than the Society of Saints. #7>r fpeaks
Moore Atht- Qf a Ch firmer at SatUburg , that when in the fight of the peo-
ifm.l.3,e,z. pje he had charm'd a company of Serpents into a Ditch, and
kilFdthem, at laft there came one huge one, far bigger than
the reft., whxhleap'd upon him, winded about his waite like a
girdle,, and roU'd him into the Ditch , andfokill'd the Char-
mer himfelf in the Conclusion. Alas ! how many men and
women canfport themfelveswith the Devils temptations here,
^ev.12.9. till at laftthe grand Old Serpent come out with his ftrength ,
VeccuoDiabo' and roll them -into the pit of hell, where they fhall live in mi-
lomm nullum r ■, .- r ,• • u l l l
f ay at am x me- ^ry , and he lprawhng w tn no other companions but thet
dim. Devil and his cur fed fiends > who will be continually tormen-
ting one another \ and flinging them with horrors to all eternity!
Hence,
% Eternity. The fecond Tro+rety of this punifhment is its Eternity , in the
Text 7« dtcs'vicv , the everlafiing fire ; and verfe 46. ever la fling
punifhment, which is there direcYy oppofed to eternal life ,
*OppoBtoYMm rhatbleffed flare of the righteous which will never have an end^
%\Tm&^'~ nd therefore according to the Rules and Maximes of reafon%
Oitfi.omm dothneccflarily import a punifhment of the fame dnraionzhzt
fmoppfifiu the reward is; now that's acknowledge by the Sec in;ans them-
ewfeqiiiniii. felves , to be eternal, absolutely fo, as never to end ; and there-
Can.Logic. forc the puni/hment cannot but be fo too. The damned are
fa
Serm.26. Of HeV. 633
in everiafting chaines ofdarknefs, fuffering no lefs than the
vengeance of eternal fire, in the blacknefs ofdarknefs for^r, Ju^ver.7^,
and their fmoke goes up forever and ever. A fane pofiy it isRev , 15#
an interminable duration ; as beyond measure in extremi y , fo ' 4"
beyond tlmein eternity ; None but he who was from everlaftwg pfal«9°» 2,. 11.
to everiafting, can fully defcribe this moft permanent durati-
on. They that by the help of thebeft fpiritual and rationafpro-
fpe&ive, can fee furtheft into it, will be fore'd to cry out, O
the Ocean that cannot be Iook'tover, the depth that cannot
befathom'd! there is never an exit to this iz&Azft. 'Tragedy ,
this eternal judgement \ God fe:s an^to all other darknefs , Heb.^.x.
but nor.e tothe darkneffe of hell ; when the wrath of God is Jot> 2.8.5.
come upon the ungodly, 'twill (fill be wrath to come\ this fiery Mac^'17'
durance is nor meafureable by our petire particles of time; a-
las! 'tis for ever, wo! wo! wo! O Eternity! Eternity! E^J*'^ ^
ternity 1 this word ever, ever, evcrLftlxg, will even break the 'q. d.
hearts of the damned. Mark what I fay, fuppofevvith me,(af-«* **/, watl*
ter others ) the whole world were a Mouvtaine of Sand , and tf/- <*'?'-
a little Wren com? but once every thouft.ndth year to fetch 0neVn*e/lU'^r*
grain of Sand , what incmprehenfble millions of millions (not fai^&g
to benumbred by a finite be:ng) would be Jpent before this f up-
pofed wonderful Mountaine Co'dd be fetch away t (when it would
be millions beyond reckoning, before the fands in an hour-
glafs could be carried away after th:s rate; but fix thoufand
years, and fo but fix Sands would begone hncethe Creation of
the world) Well- 1 but fafpofing yet this wonderful aftonifhing
th'ng fhould be effected ; if a damned perfon fhould ftay in tor-
ment fohng, and then have an end of his wo , it were fome
comfort ; but when that immortal bird fhould ( according to
the prefnppofed portion J have carried away this Mountain ten
thou find times over, Alas I alas ! and wo ! his anguifhand tor-
ment will be as great as ever kwas, and he no nearer coming
out, than he was the very ftrft moment he entred into Hell.
Beloved, think ferioufly on -this fad fuppofition, 1 know not
whether your h:arts trembe, but lam fure mine does when
I dwell on thefe things in my thoughts : Oh 1 who are fo (tout-
heaTted among us, that they can dwell w'th everlasting burn- Ifa.33,14.
ings ? that they can ftrugle with this wrath to come , which
will never be overcome , never come to an end ? believe it
friends!
634 Qf Hell. Sertn.2^.
friends 1 the worm dleth not , the fire is not quenched-, they are
not mine, bur the moft fure (yet fad ) words wich which the
Ifa. 66.1+ moft Evangelical Prophet Ifaiah flouts up his long and fmet
John 7.45, Prophecy ; and you know our Lord Jefus, who fpake as never man
ifake, did frequently utter his mind in. the fame ftile. Thus for
Explication.
II CiH&r- *I# ^or Corfrmat'iony That the wicked {hall depart from
at ion Chrift, into an extremity and t ternity of torment, as hath been
defer. bed, take thefe. Particulars, which laid together are
cogent.
Firft, The fore-mentioned Explication grounded upon evident
Texts of Scripture (notwrefted from their genuine meaning/
doth imply the quod Jit, i.e. the exigency of the Subject , cti^
that there is an Hell, as the bafis or Hypothecs upon which
not only the quid, but qtutk-is founded in Scripture ; *. e. the
tf mentis nee efience and efiential properties , viz,, that there is a real punifh-
ejl effcntlx nee ment appointed to foriie , confuting in the pain of loft and
modus effauia je^ b^ extr€me ancj etermi ; for of that which is not, there
can neither be effence , nor manner of being described ; but from
what hath been faid , you fee there are both predicates in Scri-
pture anfwering to the Queftions , what pain <* and what man-
ner of pain ? and therefore it muft: neceffarily follow , that
Certum eU vi- l^ere IS **ome fabjtfl: on which they are affirmed , and to which
vert omne quod they do appertain ; to this purpofe vfuguftine [ayes truly ,
dolet, dolor em- That whatsoever is grieved doth live or exift ; and that there
que omnem nifi camot pojjnly be any grief , but there muft be fome real fubjell
\nnv\vme faftain it ; if then the Scripture fpeaks of an
fzl*tetfvl Eternal pain, it doth certainly fuppofe fome muft en-
Dci.e.$. dure it.
2. Secondly, The beams of natural light in fome of the Hca-
* Bradw. de thens , have made fuch impreffons on the heart or natural con*
cau-faVeLL i-c, fdence, that fever al of them have confufed notions of an Hell,
i" CoY°!ir^ l ** we^asof <* judgement to come. Profound Bradwardine and
^utifi.^.ci, others, have produced many proofs concerning their apprehen-
4 fions of this Truth * -, what made [the Heathen Emperour when
nindclJPbyf. he lay a dying, cry out ? O animulavagulablandula, &c. O
Parti. Seft.t. my ^tt/e wretched wandering foul , whither art thou now haft-
%*iam^' fiingy&c Oh, what will became of me Mivs I cannot , dye
Serm.a6. Of Bell, 635
I dare not ! but fome difcoveries of the wrath to came. Surely,
it was no: meerly the diffolution of nature, but the fad confe-
quent that fo ftartled and terrified Be!(haz,z,ar , whsn he favv^rhM.y,*.
the hand-writing on the Wall ; ( w ) guilty man when confidence Hcb.z.if.
is awaked , fears an after-reckoning, when he fhall
be paid the wages of his crying fins , proportiona-
ble to his demerits. Hence Tertullian in this mat- Ttxt^verfiu Gemes.o. 78.
ter appealing to the confciences of the Gentiles, &de Refunett.c 3.
and after him Chrjfofiome affirmeth , that "Poets *$#• Hm- 8. in *rbef-
and Thilofophev , and all fots of men fyaking of gj^ -^ ^ , £
a future retribution^ have [aid that many are pu- aV« KoAetJf^ fyfon w/V
nijht in Hell. *T lato is very plain, that whoever n*Kcv$.
are not expiated but prophane , [hall go into Hell to qOti U <*V cL[Mjimt ygj
be tormaeted for their wickednejfes , with the grea- *"pM^ «V a<Pa a$iKniuj9
tefl , mofi bitter , and terrible punishments for ever £lat ,n ™«NM*.«*i
in that Brijon in Hell. _ And Trijmegtftm affirms A/^ ^ ^f77'^ T^ ^
concerning the fouls going out of the body defi- <& k) ©^wiefaTw ,$$»%<;-
led , that 'tis toft too and fro with e ernal punift- txt* 7m$n vt^ovTtf *»>
ments ; and another*, that it was the comm n opinl- ^x^wvdx &&**& t*T
on amono them, that the wicked were held in chains J^"?7^; Ita ille in
/ c-nr v r l ti l t^ • c tn "• \ Gorsialubfin.
by fluto (fo they call the Prince or Devils J in Tnjmcg.c.io.Afcety.
chair.es which cannot be loofed. Twould take up * Lucian.de lift v.outi/itm*
much time, and not be fo fit for your Chriftian ears *j>t °^0(i &c- '™*w *»*■*
to mention what conceits the Po:ts have of Tana- ^ T'^ >» ^>3 *<ftr
rtu {i.e. in plain Engliih #*// ) and the judge- **■**♦*?•
v , l • Dr V-«- • r> Tartarus homfero? tmttans
ment tnere , wherein for want ot Scripture Reve- ftint-iui m^u^ Lucr#
lation , they are much out in truir fictions con- Tdrtare* fedes & formida-
cerning the manner of this punilhment ; yet thefe bile ,-: yum mortis ine.rplet*.
imaginations of theirs, give fome evidence to the Stac> , '
thing it [elf written in their consciences , about ^"owd ' ™ **
which the Word of God doth informe us more vQ^dm ixh*$ Rerat
fully and clearly. Every ones guilty conscience Sax/*mi*ge*s vjvunt al'i9
(not feared and if fled ) calls for our affect ro this radiippte totarum DisTrifti
fame Dofhitte; the fecret 'checks in our own bo- &£*$** ttemimpie ft-
fome, do fometime affc&ht and appale us, even t^Zt^^ mJl
monet,& magna teffaturz see fr umbras: Dj/cite juttiuam moniu & non t c mure diws*
Virei^ N^cmorti* fun.u mors aU&afiniai buju^Hora^ erit tawis ultima nulla malit, O-
Yid^
anticipating
6}6 Of Hell. Serin. z6.
anrcipating torments , and giving the (inner an eameft of
Rom. 6,uk. thacfumme of mifery ( which is the wages of fin ) the pay-
ment whereof fhali ne^erhive an end ; fo that every confcious
wretch may find and feel fuch a worm crawling in his own
bread, which uniefs it be kill'dbythe Phyfician, who only cures
fin- ftung fouls with his own blood , will never dye. The very
Alcoran Ma- forks ipeak of the honfe of perdition , and affirm that they who
i6o'c>*'/ao ^ave turned Gods grace into impiety , (hz\\ abide eternally in th:
p. 1 98. ' fire °f ^eM> afi^ t^cre be eternally tormented.
Thirdly, It cannot but be equitable , that the wicked who de-
Toh. f.40 w:ch {p'fcd everlafting happineft , (hovld fuffer eternal miferies : They
I fa. 9. 6, 7.' and would not be heirs of an Everlasting Kingdoms; and therefore
Dan. 7.14- 27. no marvel they are everlastingly font oh\ They Height and re-
andKev.14. 6. fLlfe Gods eternal mercy , and the honour which the Heirs of
^lar'*'g234"*^ory do accept of upon the terms of the Gofpel; and therefore
Joh.j.39,40. they muft arife to jtaw* and ever Lifting contempt, and undergo
with Jude E- eternal mifery, according to the terms of the Law. For
pift.vcr. 21.
Fattns eft mzlo dignus tetcrno > qui hoc in fe per emit bonum, quo cffe pojj'ct sternum.
Auguft. Dana 1.2.
Fourthly, The violation of thofe everlafting obligations which
lie upon them unto God , do demerit an anf iter able pnnijhment.
tfeb.io.28> 29. sit'h the wicked have trampled upon the blood of the Covenant,
and abufed the many favours God tendred to them to make
.. .' them meet for glory (by which they have fitted themfelves for
>2^*'z*'tytr*8i**) 'tis but reafonable they fhouid be punifht with the
Jui ver. 13'. m$ *M blncknefi of darkne ■/? for ever, who by their prophanefs
Rom.i.i8,iy. and errours , did feck to cloud the beams of Gods infinite good-
-Jfa.tfo.19. nefs , Everlafting light , and eternal truth. To draw to a
£ev.i4.*. period,
jwm.i6.26. Fifthly, If wicked impenitent* after this life, {hall not bepu-
nifht by God with everlafting torments, then (omethingmhft hin-
der
CGods part,
Either on^ or,
£ Theirs.
If on Gods part, then 'tis either,
u Be-
Serm.2*. Of Hell. 6%j
i. Becaufehe will not: Now what his mil is, you have heard i.
revealed, and may know further if you coniuk the Scripture :
My Text acquaints you plainly with Chrifts mind, and that's -the
mind of God. Or
2. Becaufe he cannot , which to affirme, were to deny his Om- 2*
nipotency, to fay he is not God. Or
3. Becaufehe dare not; what were this , but to fuppofe the ^%
Soveraign Judge upon the Bench to be fas it were) a cowardly
Underling to the trembling Prifoner at the Ear \ when his very
breath can kindle the fiery River of brimtlone into which he Ifaijo.jj.
fentenceth every impenitent Malefactor. Or
4. Becaufe like unjuft Judges , he may be corrupted 4.
mth bribes ; but ftiall not the Judge of ail the World <fcGen.18.if.
right }
If the hindrance be on the veickeds part, then I conceive it
mutt be either
I. Becanfe their living and finning but a fib ort time here on r.
earth j does not deferve eternal punifhment in Hell; for the evil
of punifhment ihould be but commenfurate to the evil of
fin :- Now there is no proportion betwixt finite and infinite. I
confeffe this pretence is ready to fhake the faith of many in this
point • but if the ground of it be rightly underftood, it may con-
firms the point ; for
( 1. ) If the wicked had lived always, they would a 1 waves
have feparated themfelves from God by finning againft him , and
never have repented of their fin, nor been weary of finning;nei-
cher then will God be weary of plaguing,or repent of punilning :
The Schoolmen from zAuguTiine argue , Pe.cant
in <cterno (tie, ergo pHn'wntur in & erno Dei -^ which M^-. $uPl' Q^ 99»
will never have an end, but remain while God is s™f- m Sefr' J.\ ult:
God. This may be illufirated by afimilitude- as - ' I,lrf"- ^ Avu*'
men addicted to pleafure, do in the night time eager-
ly and earneftly purfue their game at Che fie , Tables , or the
like, by an inch of candle, which unexpectedly goes out,would
queftionleffe have play'd willing y all night had the light lafied :
So wicked men they defire to fpend all their inch of time in the
purfuit of their fins, if that would continue, they would con-
tinue in fin, and not leave finning, wherefore they flull not leave
Nnnn fuffering-,
638 Of Hell. Serm.a6~
fufferihg ; bad they lived for ever hete,they would have finned for
R:v. 9 c. ever; but in Hell, where they would not live, they muft be kjtpt
alive, becaufe of their will of fm upon Earth : Oh ! Tvidced
wretch, is it not a righteous thing wkh God {what
' . „•• ■ ,r thixkgfi thax>) that thy punifhment for thy fin
fLT^fT^C^ ^ould never ceafe inHd- whofaouidif thou live
mum caream pipplie'ro. qui foe ever here , thou wouldft be an Eternal ttandmg
in, bac vita nimquwi Vo~ provocation to his Majefly ? I deny not, but the
it came puma, vvi ked will fin Eternally in Hell, y^r. I lay norths
Grfgor- ftreife on that, (which fome do) asthereafon of
their Eternal punifhment, bu, bccaufe zhzy never
tiafti , nor W'j'itd have ceafed to tranureffc Gods
Gen. 2. 17. flom. 6. ult. Law, whiles upon earth ; and External pu; ilhmenc
& 5» »2« Gal. 3. VVf,s denounced againft the firft tranfgrejji on ywh\ch e-
9' very one that lives and dyes in fin, is not only guilty
of, but will no: repeat of 5 he would not be reconciled
Ifc. 50. 1 y. Match. 15. to God here, and God will not be reconciled to him
37. ^John 5.40. Bxcfc hereafrer> but win fayt0 him aiVvays> as 7;/m«^
once faid fo one that requefted death ; rather than long
Sm. in vita.Tyber, imprifonment ; nondnm tecum redli in gratiam;
1 am not yet reconciled to thie, that 1 Jhoulu jketv thee
fmh a favour,
Prov.8.3^ (2.) The finver hath but his choice and option-, if he bepla-
Deut.3© 19, guecj w-ch Eternal death, 'tis no other than that which he prefer'd
John*40,j4 before Eternal life. The Lord fetshfe and death bdoxt us,
EzraVix. ^ as ^V Mofcs the typical ^ fo by Chrift the true Meii^h) if we
jHof. 13.9.' will choofe Chrilf, and accept of him, we may have Sternal
life; if nor, we muftbe Pure of Sternal denh; he that refufeth
the Eternal freight of Jory in one end of the icale, choofeth
St'rnd y/umfhment in the orher end- ^s our firft Pa -ems did
choofe the curfe by :heir voluntary refufing of the Welling ;
which bad choice of theirs, laid obnoxious unto Eternal pain
both themfelves and their pofterity, who cannot complain of God
for inflicting the death they are by corrupt nature liable to ; fith
befides rheir ch >ice in their firft parents,and in their own perfons,
they who live tinder the ( .ofpel have as great a mercy tendred by
th^ fecond Adam, as Etenai death is a grievous punifhment; yea,
Buntings It; n:- the AthJft ( who (as 'twas faid of ^Antiochm Bpiphanes)
wit, takes more pains to go to Hell.than fome others to go to Heaven )
fflofi
S«m26« Of Hell. 639
muct co iftlfe thai he defers his wages of Eternal death as his
Pa>, iV.h 0 huh fcoyled and drudged all his life long in
th* Devils Service, oily to tit himfelf for mitery.
( . \ The Schoolmen have ob \"erv ed from the Thilofopherjhat A quia . Su/,
the fmtfhmem ought to be levied according to tie dignity of himQ^9s> Ar i.
again ft whom tht ojfe nee u committed. He is more feverely
punifh't, who gives his Soveraign a box on the ear, than he that
does fo to his equal : New wicked men ( and that without Re-
pentance) fin againilthe Eternal Cjod by the violation of his J^
Honourable Law, which he refolves to magmfie : And as they
ought not in their own cafe ( fo they are unqualified ) to be com-
petent judges of their own offences; (lit'hthey cannot fee the
thoufandthpart of that evil there is in the leaft fin) and therefore
unfit to apportion the punifhmenr which ought to be levied by the
Judge of all the World , ( who knows what is meet, and will do Gen, i8.i?a
nothing but what is right) proportionable to the
offence committed againft the fupreme Majefty ; for Veccatm in vtum crime?
where there is fatisfaUion required, there muft be U^ m^^^ r^-
proportion, which would not at all be here in this cafe, tis All(ep*iut irrog*t*quai.
^ithouf fome kind of infnitene /? ; and becaufe that Horatius.
cannot be found in any meer creature in vdluL it
muftnecefiarilybein duration^ for if after millions of years it
could ever be laid the damned had fully fatisfied Gods juftice, it
might be faid they fhall be fet free, as the Prifoner from the Goal,
having paid the debt,* ( a thing impoflible ) but becaufe theLuk.n:?8>?9
furferings of the damned ( which are all the fatisfa£tion they can
give infinite juftice ) in regard of the fubjett, being finite , and Ex Pme f"b"
coniequently not of nifnite vain?, theymuftbefo ** duration)}*®1*
at leaft a parte pott, as to the future, for the defect of fatif-
fa3:ion in the temporal finite punifhment of any meej:
creature.
Excep. If it be excepted, neither by the Eternal punifhment Excep.
of men is Gods juftice fatisfied ; for then this punifhment would
not be Eternal, (which is a contradiction in the very thing it cowddift'o «*
felf ) if ever it could be faid of Gods juftice now 'tis fatif- Adjefto.
fied.
Rep!. / Reply l [i.] Let it be very well conftdered ,whether %Jfl»
Gods juftice, being infinite, and coniequently an eftential At-
tribute in Godjdoth not require from mai\(upon his delinquency)
N n n n 2 that
£, 0 Of Hell. Serm.a6*
that fatisfaftion which is of infinite value, he the party offen-
infmn valo- dedbeingeflenrialiyof infinite dignity. Now fuch a fatisfa&ion,
VIS' 'itet of infinite value, could only be made by Chriff, who (being
the Surety of the Covenant, and fuffered in our ftead) is
/ fl ^ God-man in one perfon, and gave plenary fatisfaftion unto
Atts xo. 2,8. God.
[ 2. ] Though Eternal punishment may not be cal-
John I. *4' * Tiu1, 5* led a fatisfaclion made or given to ihz party offended,
i6. Rom. 3. 15. yec *cis that which the j^rry offending muft: ever be
,, • . >. ' i» making or oiving, ( by the order of the Supreme
Judge who is to hear the caufe and apporton the pu-
nishment to the fault ) becaufe he the delinquent wanting that in*
finiteneffe in dignity of per/on, which doth bear a proportion to
the dignity of the party offended, muft make this up by an infi-
nite duration of puntfhment, which may perhaps in fome fort be
termed jatsfatlion performed to the Law, it being
Satisfatth legi prtslita. the payment of the wholein the obligation ; for up-
VevfolMio tot'ius quod cfi in on defailance of paying the debt of duty and obe-
ebli&tione. dicnce , what more is required of the debt of penalty
Vebiwm officii. *»* M™& \ohrQ. Paid> than, **tb ina icrs &" »■*
Dsbitvnpwb *& tuc*e> cemPoraU ipintual, and Eternal t fo that in
this refipeft 'tis no error to call it fatisfa&ion; but if
farti p/f«/>. wefpeakof acompleatfatisfac^ion made to the party offended,
it muft be granted that none but the only Son of Gcd did, or
could give it 3 thus for the firft great impediment pretended in
regard of the Subject. Or
3k 2. It is kecaufe there is ajoffibility of freedom from thePri-
fonof Hell; and rhen this muft be either by Covenant and Com-
pact, which whoever affirms, prof er at tabula* ; for 'tis fan. y, not
faith which bdieveth any fuch thing without the written Word.
Or by commutation; and what place for fuch a fancy ? Is any fo
abfurd as to think there are any in Hell who belong to God,and in
Heaven whobelong to the Divel' that there fhouldbe matter for
fuch a Chim&ra, fuch a ftrange ftclion ? Or by force, and what
were this but to over-power 6m nipotency ? Or by fraud, and
what were th:< but to out-wit Divi-e Wifdome, and to put a trick
upo:i himv\hofe understanding is infinites Or by a price paid>
and what is it that offending man can lay down as a fufficient
cornpenfation or fatisfa&ion to an offended God7 who is infinite,
fo£
Serm.26. Of Hell, 641
for the injury clone unco him, which God fkould accept ofy is hara i &in,i.iy.
tofancy ; and woful experience (if nothing elfewi I) may con- c 'ui7- Rom-
vince vain man , that 'tis impoflible to procure. Or by man*-* ;'/' I#
mijfion; now this doth belong only to obedient fervants, not E 1/'^
tochldren of difobedience. Or,
3. The impediment is becaute there is an impoffiblHty in re- Exp.m -nbjccli
gard cf the fubj-etl (as is pretended) of undergoing torments
of an eternal duration by a finite creature •, and
therefore all the Hell, Socinians , &c. grant, is Soc'mus, Kmcov. cat. c,ei-
Annihilation,, by reafon 'tis laid , The wicked (hall *** ■ Bidle> &cbardfm ,
be deflrojed. .But to remove this , remem- 2~j|ieu- , g
ber .;'..;' * *
(l.J The fame infinite power of God which preferves An-
gels and menveilels of mercy , to the glorifying of his grace,
can preferve Devils and wicked men vefiels of wrath , to the ^om-9'at>23-
glorifying of his -nfilcc • and God will dofo , by reafon his
mercy cannot contradict hisjullice and truth 5 Chrift who at
the lattday will judge others for unmercifulnefs , beft knows
what it is to be merciful ; and it concernes us to credit the
verity of his fentence in my Text, though upon harkening to
the {hallow reafonings of flefh and blood we maybe apt to
apprehend feverity in it: but *$ Gregory fayes truly, He that j%.
cannot find out a reafon of Cjods doings , may eafily finde in
him f elf a reafon -why he cannot finde it out.
(2. ) The deflruUipn mention d, is rather in a continual fieri ',
than infatto effe , i:i a perpetual doing , never finally done j
the living of the w eked in hell, is a dying life, and their dy-
ing is a living death ; one arme of Gods power is al-
wayes bearing up what the other is alwayes beating
down,
( $.) They frail be deffroyed in amoral , nor in a natural
fenfe ; a man that is dead in Law , may live a natural life , but
is deprived of that wheh before was due to him j the wicked
have their b ings in hell, but are deprived of all rha: which
makes to their mttrbeingt; fe uettred from the fruition of God,
and all comfor with him, who is the Fountain of life ;' intiead
of which they cannot be freed from all that tends to their ill-
beings. Chrift fayes exprefly , they miift depart into e-
verfafiing fire , and everlasting puniflunent ; therefore
cej>
6 9 Of Rill Serm.z6,
certainly »*f '* ^ annihilated , but to #£jV? and remain \n tot-
ment. iV
[i.j He that fhalibs everlaflingly punifhed, muft needs r<?-
iwrt/« /« ^/^g" everlaflingly ; his punifhment r*#-
K(7--2 mlsn-tUa funtsp*fo- not continue when he tf *ft j he that hath an r.W ,
w&r, cannot be punithed without end after he ceafeth tj
Ej<* *wl #(/*» «« «■*« ^ . f0 that if the wicked fhould be annihilated,
&£%^ir-*lw»b or ^M^deftroyed, and deprived of &/»£ ,
■** ^ J* o'V. UtTbilop*. then nothing fhould be tormented with the ^^r-
•Jj ^r;« ^/%" worm ; f if the worm ^ *& > fr mud live
in fome fubjecl ) and nothing ftiouid ^w// /"« .
unquenchable fire , as the Scripture affirms there friall. yf-
[2.] Men as well as ZX'W/y , may have their e fence and
bemg eternally preferved , and yet not inherit eternal life ^ but
remain in a moral condition of eternal death; for eternal life
promis'd and purchas'd in Scripture , does not only note our
phyjical or natural being in life , but chiefly our moral well-be-
ing in blip and happinefi ; and therefore eternal death does
not deny wicked men being naturally alive , but their being
morally 'alive ; they live indeed , but miferably> in a conditi-
on abfent from all comfortable good, prefect with all evil;
there fhallbe weeping and wailing , andgnafhing of teeth for e-
Mat.8.it. Ver \ therefore there (ha' 1 fome be who iliali fo weep y &c.
and they are the wicked that (hall dill remain in thefe remain-
ing torments beyond expreffion , which are called the Second
de'ath; not that this death is a confv.mytion of their perfons , an
abfolute wafting of th^ir fubftances, as to the continuance of
their beings ( for though they feek to have their beings deftroy-
ed, yet they fhallnot finde their defire accomplifh-
Rcvcl. 9. 6- ed ) yet as 'tis laid of %oger Bifhop of Salisbury ,
Vivere nd'miu*** neftie- \n ^xm Stephens time ( he would not have lived
Ylt-„ . (th.it life inPrifon) yet could not dye ; they would
mUa miior aiu pejor mors £ ., ., , , y - x , . / \ . ,/ ,
tmiKMiiM&w b- annihilated and cannot) but tlvs which is the
^g, worfl death , is a deprivation of all the comfortable
good of life natural , fpiritual, and eternal , with
an inflittion of the greatefl evil , the wicked are then
fu port d and capacitated to lie groaning under for c-
vcr.
Thus
Scvm.26. Of Hell. 643
Thus for the Confirmation of the Point, wherein we have
had likewife ( imply'd ) a confutation of the ok ft confi-
derable Adveriaries to this ihfaHiVU Dotttine of Hell, there re-
mains
III. Alport Application to bz enlarged in your meditati- ^ ^ppH-
ons; learn hence, cation,
1. To fe are Jin, and its fad confequenr, Hell j the clear evi- I.
dence of an eternity and extremity of hell-tortures, fhould ftir
up ia us an holy affe&ion of fearing God, and being affraid
(by reafo i we are j • Ity) of eternal vengeance ; the truth is,
we fhould be fo afraid 6£ Jtn and/^7/, as to be afraid of no-
thing elfe, if we would copy out in our practice, the LefTon
Chrift commands; .viz*. Fear not them which can kill the bo-Matio.2?.
dy, but are not able to kill the foul, but rather feari him who
is able to defiroy both [oh I and body in hell; yea, I fay unto
you, Fear him ; Chrift repeats his precept: , that it may not be L^kc n j.
forgotten; an urgent necetfity lies upon us topafsthe time of
our fojouming here in fear 's ; we muft work out our own falva- xPet. i. i-r
tion in feare and trcm&linjr; we may, we ought to f 'ears the Phil. 2. 11/
jain of'lofing the fight of Jehovahs bleflfed face and favour; for
this is a [Mai affection conliftent w th thegreiteftlove ; he that
truly loves God, will folic itotijlyfexr nothing fo much ^ to dif- Res eft feiicitl
p/eafr and lofc him. Yea, and ( though we may not with an if- plena timoris
ration!, or felvifb, ttneffefljal, flavijhfeir , ( which dishonour- Amor'
God) feare the pain of fenfe - ; yet) becaufe heil- torments are jK^^^ni
fuch extr&awana eternal violations of the Primitive integrity ^
of our nature , we may and ought alfo with a ration.il fear to be
afraid of the pain of f nfe , but not immoderately and immea-
forcibly more than we are afraid of [in, which is a worfe evil
in its own natu-e, than hell it fe'f; for all the evil that is in
hell , doth arife from fin as't e mother of it. Oh ! if we fhould
but hear the bitter complaints of thofe fufferirg in Hell for
their fin y I need not then ( I might hope ) pe riwade the ftout-
eft to be afraid of fin and hell ; for oureares would even tingle,
our hearts tremble , our blood curdle, and our fpirits as it were
congeal to yce , at the n-oifc of their mod horrible laaientatiom,
learn^
?> To
644 OfHelL Serm.26;
^ 2. To flee fptedity fio»; fin by real %epntancey having this
warning to fie from thj wrath to come , which will inevitably
feize upon impenitent fmners •, Oh ! let's ail learn of our Saviour
and Judge, from this consideration , to bring forth fruits meet
Mac 3.7,8, tufir fofwtMce ; his reafon is in effect the fame with this Doctrine;
viz,. Every, fruit left Tree is c-t'l into the fire unquenchable pre ; yet
T h 1 ot~ our ^e^ves we can brin^ forth no acceptable fruit , till we be
£?\ ingraffed into Chrift the true Vine: Oh! let's then labour to fee,
Ter ?t 1 8 anc* ^ tru^ ^orrovvful ^or a^ our *~ins '• ane* Prav> Lord, Turn thou
us, and wefhall be turned from all our (ins, and accept of a
whole Chrift for our only Lord and Saviour ; oh/fith we cannot
waili our hands in innocency , lets be waihing them daily in
Zich 1? 1 C^e tearS °^true potency; let's go to the Fountain open d to
lfa.30.uk. ^ \n*fh in for fn^and for uncle anne fs ',that we may not be caft into
Rey. zo. 10... the River and Lake of pre and brimstone ^ Oh ! let's now
i4ii?. ii.S. ; bathe our fouls in the blood of Chrift, that everlaftmg burnings
may not hereafter feize upon us. Hence Learn,
2# 3 .Not to blame Go$f el-Mini fters for preaching of terrors : hereby
they would ftaveus off from running head-long into Hell,and bring
us to repentance, that we may not be caft into that prifon , where
a Cor. 5MI. there is no place for repentance: Knowing the terrors of the Lord
we perfwxde men : in love to their precous fouls we are bound
Hebr.13. 17. (being allured we mufl give an account) to awake our hearers,
left they forget Cjcd and be turned into hell: we dare not betray
Pfal.^. 17. your precious fouls to grat'fie you at prefent, and indulge you in
youriins- as the Apoftle fays, V/e mufl not for meat de-
Rom. 14. if.flroy the wori^of <jod\ for preferment, favour or refped from
io- you at prefent ; we dare rot fuffer your immorral fouls toperifh
• without warning ; oh frends, be not angry with ustheEmbaf-
fadoursof Jefus Chrift, when we fee any of you haftning down
the broad way which leads to Hell, (as fure as we are here now )
if we then cry pre \ fire \ to. bring you back. You have no more
reafon to think us your enemies for this warning of you , and
Gal. 4.1^ telling )ou the truth in love, than any of your children have
to think the moft dear and tender Parents amongft you* were
their enemies, when feeing them (through carelefsnefle ) ready
to foil into fire or water,they fhould cry out, oh ! take heed
Children /
Serm.26« Of Bell. 645
Children, or you are irrecoverably loll. Learn ,
a. Not to grudge firmer s their portion m this tl'oy'd : Davids 4.
advice fhould be our practice, enforced from this very Do-
ctrine ; viz,. Not ti jrct our [elves (it evil doers , nor to be en-
vi ' w agahift the w&rhrs of ihiqkitf ; for they (ball foon be ?&■>?■ *> ?.
cut down -as thegrafle; they Jhali b: turned W.to H.li\ their p~^,9' ,JJ'
foolifh profperiry will deftroy them , their candle [hall be pat
o'tt , and that in a fnurY which will n:.ver cz^t (Unking, why
then fhould we be offended at their profperiry here, who are re-
ferved to an extremity and eternity of torment hereafter ! it M j
is a groffe milhke to call the frond happy , or to think the
oodly my ft mifcrable, becaufe they are here fometimes a lit- ^or.iy.i^.i^
tie under a cloud. The Pfalmift was tempted to ir^ but the
knowledge of this Doctrine in the Sanctuary, did foon recti- pf-73-3. 1&19
fie his judge:nentvind made him conclude that God had fet them
in flipvery places to be ca/t down into deftrttftlGK , and utterly J°k so- 6} 7*
cmfuvned with terrors > and perijh for ever ; we had more need
to pity than repine at our wicked Neighbours, having their Mar. 19.24.
good things here : when we consider how hard a matter 'tis to -vvlthLuke i£.
have good things here with T> ives ,znd with Lazarus too hereafter
in tAbi ahams bofome. Learn,
?• #-
5. Lartly , To admire , and he greatly affeBed with the fu-
ptrlative love of Chrift in undergoing that punifhment in our
ftead, (if we will receive him for our Lord and Saviour )
which will be extream and eternal torment to all that do refufe Mat. ioi i£
him. And if he be Judge, they who receive not hisEmbaf- * 5^39* 40.
fadors in his Name> are of that number: Oh / who would
nor hen kjfi the Son, that believe the wrath of God will in-
flict thefe eternal torments.Oh /Chriftians / ( fuch I wifh we
may a.l be in deed and truth) lee's blefi and kilfe this bleffed1^1,2,1*'
Son of Cod, that bare for us this infupportable wrath , even^^ff;1,104
feftts which delivered m from the wrath to come , and tr turn- j&ofa i# \
fhed over principalities, and over tho Grave and Hell; the 1 Cor. 1 j. ^
greatneffe of the damnation we are expofed to by nature , doth SS*
greaten the falvdtion purchafed by grace \ Oh/ blefied fefus!^'1^'1^
thou waft curfed here, and tafted'ft the death that was ~ accur-G^'J"*',
6*6 Of Hell. Serm, 26
tf*'1$'1>7>*-fed; even this in thy fentence; thou waft bruifed^ afiliftcd,
Rora.8.1. an(i brokgn 9f q0({ jor m . but thou was taken from Trifon %
tvithHeb It anc^ ftom judgement , and ever lifting condemnation ; for it
& % . 9. " was nQC poffible that ThoH (houldfl be holden of any pains;
Ad$ i. 24. fo that though every Believer fhali fee a Temporal , yet
Pfal.ii6.3( (hall he never fee Eternal Death , bm inherit Eternal
&9wT,&(frtftdw<^
OF
w^MMwmwwww
Serm,27.
Jlv QfrQob
Q
647
HEAVEN
M A T TH. 35. 34.
Come ye blejfed of my Father , inherit the King-*
dome prepared for yowfrom the foundation of the
world.
H E Description of Heaven is a work fitter
for an Aa-on the High Prieft of the Moft
High, when upon Mount Hor he is Grip-
pi- g himfelf of the vile body of fin \ or for
a Mofes when on the top of 'Xcbo, after a
Pifgah profpecV ( as the Jews commenr) he
died at the * ktfs of God , refunding that ♦ £am *4' *
* breath of life , and expiring his foul into* Gen^y.**
thebofome of God-, Nay, more fit to be defcribed by a pen
taken from the Wing of a Cherubim, than the hammering
tongue of any mortal man. For whoever attempts to fpeakof
an heavenly ftate whi'e himfelf is on earth , h's difcourfes of
that , muft needs be like the dark dreams and imaginations of a
O 0 0 o z child
6 48 Of Heaven, Serm.77*
child concerning the affaires of this world , while it felf is yet
fwadled and cradled in the womb. Yet difcourfes of Heaven
*ipSi (jUv <rpl- were never more feafonable upon earth. When *tAitaxngoras
f§eLyAha£ was acaifedas not ftudying Politicks for his Count ryes good,
^a7fU&: ^ replied , I have a very great care of my Country, pointing
D10. Laer. up co heavcn ; if ever ChritUans had caufe to make all honeft
hafteto heaven, 'tis in a finfuland a pcrverfe generation ; v\hen
the waters cover the earth , whether lliould a Dove-like foul fly,
but to the Ark of God ? wherrGods judgements and his Aven-
gers of blood threaten us on every hand, what City of refuge
can we run to but the Sanctuary of God ? when we know net
howfoon the members of Chriftsbody in conformity to their
Head , may be called to fweat drops of blood ^ 'tis wifdom for
us with our bitter hearbs to keep the Paftover, and to think on
*LukeM.i». that * large tipper Korme ^ wherein we may be Feaited at the
Supper of the Lamb. Therefore with holy David , when the
"Pfal.18.4* floods of ungodly men made him afraid , let us take the rvtngs of
a "Dove , fly avoaj% and be at rest , in that defart of men , but
Paradife of God, while we meditate on thefe words , Come ye
Blefcdy &c
A little before the Text, you have fuch a div:fion of this
world, as youfhall never fee fas many -.divifions as there are)
nil you come to judgement • a Herd of hairy, rough, lufiful
Goats on the left hand, which ( like Pythagoras, his fecond
number J are accurfed for departing from unity, and have a
/harp fentence with the unprofitable fervant , * Cut him in fun-
s cA^ttspsiVa \der , a/ad anoint him his f or t ion with, the hypocrites. But the
mtimv. fheep on the right hand , are ail folded up in the arms of Chrift ,
Mac 34. yi. Comeje 6lc(2cd, &c.
In which words, you have
1, APoffeffion.
2. The admiiiion into that poffeflion.
InthePofleflion,
i. The nature and qualification of it , It i§ a Ring*
dome.
2. The Preparation of it , I rem the fopmdation cf the
World.
In the Admiffion^
1. The
5erm.27. Of Heaven. ^49
i. The Tide, and that is, Inheritance.
2. The Heirs, The blefed of my Father.
j. The formal Introduction, Come ye id pal of my Father /,>
her it , &c.
Firir, ThePofleffion, and in that its nature and quality, it is
* Kingdom: ; * GW * Xi*g 0/ *//f/w earth ; * ^ L^ ri/W, *pfa] 47
/^ the earth rejoycey and t hi multitudes of I fes be glad thereof- -Pial.517 i.
for no places fo fubjeft to tempefts , inundations and changes
in the ayr andftate, as they. Every creatine payes him allegi-
ance in the Kingdom of his power. But the Scepter of his
grace is (tretched out over Ziony * he is King of Saints , who aRev.j4. 3.
are not only Subjects to his power , but his hoiy vvili , beino
* made willing in the day of his power. But yet the [^ds of R^$ *P^*'«M'b«J.
bellion are in their hearts-, but when they enter the Kingdom
of his glory, theyfhali not only become perfect Subject^ but
Kings and Conquerours over his and their eneniies ; Come #».
Ur into this Kingdom -prepared for yon. Now in every King-
dom erected, there is fomething to be depofed, which they
are to be deveited of, fomething to be impofed, which they are ro
be invefted in.
Firft, Therefore to make way for this Kingdom , the black Re-
giment of errours , ignorance, and miiapprehenfion , fliail be
disbanded; though all the Subjects of Chrifts Kingdom here"
are freed from * damnable her e fie s^ and recovered from the ar> *2p ri j
folute dominion of the Prince of darknefs, yet they are fub-
}ec~t to fuch errours and miltakes , as may make them troubie-
fome not only to the Church of Go J , but to the
world. Tertuttian Montanizeth , Cyprian rt bapti-
zed!, and* prigen brings others from thofe errors * cujm mgenlm Ecde/i*
himfelf fell into > as he did Saint *Ambrofe from SacrtL**wtak.
the Vahntinian Herefie , to the * Orthodox faith. * j& j ijaxwa^smi fc
Botthefe and all other fhadows on the minds of ^^/W^ctt/^™ 4-
Saints ihaJJ vanilh , when the morning fhall ap- y?. JEufeb. Hift. Eccl.lib.
pear as the darknefs of the night is routed by th^ 6-c,,3-
gfing Sun. All thofe groundlefs fcruples than now
gravel tender hearts ; and * whatever of ends , (hall
be gathered- cut of this Kiyigdome. All laborious ^at' I3-4I>
ftudies, Controverfies , and Polemical Disputati-
ons, iliah then have a final determination. All fob-
tile
5 r o Of Heaven. Serm. zj9
tiledftin&ions, Jcfuiucal equivocations and evafions (theufual
masks,and genuine Vermilion of that Scarlet whore, whereby to
render the fowleft actions fpecious to the eye of the vvofldjfhaUbe
* YiTqopMu* then fwepcaway^w a Refuge of lye s*% Death will be the *moi ting
time to deplume men of all thofe phantaftick opinions , and
Mercurian fancies, which they now wing their heads withal 5
*Aft. 9- 18- all thofe. * Scales of ignorance wherein they * pride themielves
* job 41.17. as the Leviathan , and fling the world into aquations, fhall then
and 31. drop off their eyes ; the;r * Leopards (pots , and Ethiopian
•Jer.1j.a3. skins contracted by too hot a Sun, and too open a convene
I with the profperities of this world , fhall be taken off.- And
Job 16. 16. though now ttf on our eje-lids fits the very (hadoiv cf death , yet
there the meanett understanding fhall confute the ignorant
determinations of a whole Sanedrim of Rabbi's , and look
down upon all the grandure of Humane Policies , and
reifons of State, with as fcornful an eye , as we now
look up with to the meaneft Cobweb in our Winr
dows.
2. All that turbulent Rout of affections fhall be cafhieredj
as all thofe clouds of ignorance fhall be blown over, fo all that
thunder and lightning of patfion which they involve and travel
with , fhall pafs away. All thofe furious waves which now ebb
and flow in mens hearts," according to the various and Imatick^
impreflionsof worldly interefts and imaginations, which make
menflorm like the winds, rage like the Seas, and foame forth
their own fhame , fhall be reduced to a calm 5 thefe
rridrrnuring Gddarefk\ and their fwinifh lufts fhall
vEolmjis ajfcttuumtinrnm be buried "in a dead fea. We fhall hold all thefe
m.mh do me vdm. * lv'}nds inoxr fisls y and thefe waves in the holhw
» P.ov jo. 4. °f 0%r P*"^. All thofe .peevifh , fiery Policicks ,
Ifa. 40. 12. Ecclefiafticks , and blinders of natural conference,
wherewith men fling one another in thefe dayes of
fin , fhall be eternally extinguished ; thofe muti-
nous commotions of fpirits, which now dethrone jugement,
and confeience in mens breafts ( and therefore enforce judge-
ment-feats without them to be fee up J fhall be as calmly fub-
ouzd , as the Sun puts out the fire ; thundars, lightnings , pe-
fli.'erces, earth-quakes, fhake not the world fo much, as mnes
paflions. The pride and envy of a£V«*r and a Tompey, were
able
Serm. *7- Of Heaven. 65 1
able to enroll three hundred thoufand Heads in the
duft. The impetuous motions of theie Juftful affe-
ctions, breed thofe miferable necefficies men talk
of; but as ^Augustine fayes * , thofe necelfities *Ti<"1 fituuntvr if* ne-
will be ended , when thefe Jufts are conquered ; &&*& qwm vrntwum n~
then men will be * more than conquerors - and u.^ldiute^ *>& in E~
{hall be able to conquer themielves , their palfions , *Ronf.\ 37.
which Victors themfelves obtain not to do here. vmeu'yjL,]
Men are now like bruits , flaked down to particular
interefts, humours and lufts • but then, and not till
then, * free-will it felf fhall take up its freedom, *Lib#-um arbitrium er'u lU
and all thofe * wills $f the flejh, (hail have a total £?*": A^-
and final circumciiion , when this eighth day, and r^S z 3' ^iKmt>T*
great Sabbath of the Saints is come.
3. The whole body of bodily infirmities fhall be
fhaked off. So long as the foul vveareth the body,it
carries an Almanack about it, by vertue of thofe pal- xrT T .
" fions which; button foul and body together, and »g**&*™3^to*h
convey its diftempers to the mind ; and the foul on
the other hand, as primarily affe&ed with fin, as a
ruftyfword infects the fcabbard ; but when the body
caird thefheathof the foul by the Prophet * £>,>»/- * Chap. 7.1*. 7\T\}
e/, fhall drop off , the foul like the * flaming wgma.' '
fword or Cherubi.n rather, (hall enter into the Pa- 'Gen. 3. 24.
rad'fe of God. How long Is the foul , that * Candle * Prov- iG» 2"-
of the Lord , in the dark Lanthorn of the body,ere it
fhineatall? and when it begins to flame forth, the
Lanthorn burnes ; onefeaverifhdiitemper or other
comes , and that is raked up as a fpark in its nines.
That great * PuM can of time,Sleep, what an Excite * Sm de bttD.vi.
upon culiom hath it out of our lives ? and our * bel- * Vikux viu Charybdit.
lies are the graves of a great pare of our days ; But
meats for the lelly , and the belly for mtAtJ, but God
fkdl deftroy both it and them ; that is, as to their pre-
fe trie** As in a Ship, all the Mails, SaiJs,Poop *»iCor. 6.13. quotd *-
-and Sterne abide when in the Haven, as they were fiu»:
in the Voyase , fo all the Tackling of thebo'.ymay y hl cari*i Pf*t* P!irP;f-
remain in hea en- Slijtb dropped ifcMdmlejtone qui£&c' J*0**-***
$f his cloaths ; fo the loofer humours, dull phlegm,
and
6^ 0} -Heave*. Serm.27.
2nd melancholy , which clog us with indifpofitions , and
♦ fadofafiis' make us * heavy-hearted, and cu-I-fpirited in holy duties,
Anton. £etfu- (hallbe all drawn off, and then we lhail ferve Cod without any
vtd]°l- latitude, fainting or tedioufrefs ; Heavixefi may en-
PUl ept. 4 - jfire rQT t\ -$ n\<jlt but joy comet'? in that morninr \ when
*Pfal. 19. 5- with the Sun, * we frail re:ojce as a Gyant^tormne our
race.
4. All that Legion of fowle fpirits , vvith their armoury of
* Tudetf. tetitations, fhall be confined for ever in their * chaines of d*rtkc
;;*/?; the Prince of this world {hall be depofedwhen thisKing-
* Rev. 20.3. dom taketh place ; the * great old Serpent cast into the bot<om-
Icjfe pit. No Serpent (hall hifs in that Parad'fe. And though
* Job 7. 1. all this world, the * fcene of his tentations , fhould remain af-
^«^7»W.7° ter its purifying by fire , and ail creatures as mans fervants be
cloathed with a better Livery, when their Matter is advanced ;
yet they could no more fatten a tentation on a Saint in glory ,
then you cannowfhoot an arrow into the heart of the" Sun.
Though Satan and the world are now alwayes nibling at a Chri-
(lians heels, that as many ejaculations as the foul hath to God,
it finds as many injections from the Devil , yet the God of peace
Rohm*. 2©. wt& then finally bruife Satan under their feet. The ground that
now Lords it over men , and is the Lordfhip,no,t the man , and
plows up his heart with careful folicitudes, and caftsks furrows,
andwrinckles in his face, fhall never give Thornes and Thittles
r to his eyes more ; but he ihall be able to ferve God * without a-
l47/^oy5/'ny Vellications, Convulfions, Cramps, or Dittra&ions ,
from the fowre Fermentations of the Flefh and the
World.
Secondly, As thefe enemies fhall be depofed and difappear^ io
there is Something to be fuper-induced , in order to the confum-
mation of this happinefs.
x5Rcv. 19. 8. 1. Therefore all the Subjects of this State, fhall * be c loa-
thed with long white ^R^bes , which is the righteoufnefi of the
*Pfal«iio.3, Saints^ they fhall be * in the beauties of holinefiy from the very
womb and fir ft opening of that morning ; every infant-grace
Ephcr.4. 13. (hall then have its adolefcence into a perfect man> and to the mea-
%„ furc of the fratwe of the fulnefi o1' Chrift. Hereis imperfecti-
on , intcrmiflion , and remiflion in our devotions of the high-
eft elevation. David himfelf when his heart was moft fining
with
Serm.i7« Of Heaven. 6$}
with Divine aflfe&ions , andinthebeft tire, y:t he had his
Cadences. His Hallelujahs , and higheft itraines of prai le , , . 7r^
came^off with * $tUhs a Probation of voice, and an affe&i-^J] Buxt:
onate paufe -9 but in that Quire of fouls once entered * the bo- * Sanfium fat-
ly of holies , ("hall fing,Bleffing , and glory , and honour , and &*****
power , f* him that fits on the Thine, and the Lamb for ever
and ever, with an* Amen Hallelujah , with themoft diften-* Rertf.xj.
ded faculties and intentions of foul l to all eternity , in that
* houfeof praifes, and at the Marriage Supper of the Limb. * Kev.1^4.
Here every Chriftian hath * his Garments made white in the* j^nn rvi
blood of the Lamb , being juftified from his iniquities by Faith Jurats iomm
in Jefus, but when they fhall be tranflated to that Mountain o£™ptjalisdtchur
Bliis, * their faces (hall appear as the Sun , and their Gar-^]^^"
rrjents of light as the top of Lebanon, * fhall (feine as white as « Rev" r
Snow. Here like poor common Souldiers , fome get one pieced tyatr'17.1.
of Armour, others another , one is skilled atone weapon, o- Mark 9.1.
thers at another-, Job gets a Helmet of Patience , "David zCandore nivis-
Girdle of Truth on his Loynes , and Peter a Shield of Faith , af-
ter they had been trained up to the ufe of them in many corn-
bates; but there every one fhall have put upon him , the whole
* ArmoHr of Light, not to fight but triumph in; for * (JW**cm'f*,Tl'
will be to them all In all: and the * Sun himfelf being their *pnu/'a*#
Shield , * Sanctuary ? and holy temple of his holy ones • yea , •lUriai.ii^
the "cloathingof his Saints; all fublunary glories , like your * Rev. 1 2. 1.
half-mooned honours, fhall be under their feet, but an afterifm
and Crown of everlafting Righteoufnefs fhall be upon their
heads.
2. As they flhall have this Royal Apparel when they enter
into this Kingdome as their Robes , fo they fhall have their ^ R . ,
* palms In th ir hands ; the * doores of the holy of holies were ^ fcnJs/zu
made of Olive Trees , Palms , Cherubims , and open powers car-
ved on them , which fignified that abfolute Peace , compleat* !Pet.i 4;
Victory, Angelical felicity , and an * incorruptible Crown of * Vax ett'trw*
glory, that never fadeth away , to be their inheritance that en- quillitas ordi-
ter into that place. There is no worm in the fruit of this Para- **:Aug-<fc civ-
dife, * but tranquil order in the foul, *the fruit oc right >™fordmJa fjfc
neJ3 here being* fa e, and the ef eft of it joy and ajfurapce forces appeti-
ever\ Surely there where we fhall * be joynedtothe Lord , andtiomm, &c;
hecome ene Spirit 9 his mind and will perfectly taking place in* Ha.3*. 17.
Pppp ^iCo^.17.
654 9f Heaven. Serm. 27,
* If 8 us> * our peace will be as a River, when our rlghteo:*ft$efZ fhali
be ^ Ae w/«z;f j of */>* £?*. No reflections upon fins or for-
rovvs pafs'd with bitternefs of fpirit , as now we have in our
greateft Triumphs and feftivities, as the Jews in their Feafts of
- Tabernacles, had their willow boughs among their Palmes,
cv.13.40. while they remembred the dangers they paffedin the Wildernefs
on their Feftival Revolutions,but every review (if actual felici-
ty can polfibly give way to it J will only widen and dilate the
* ?* r "• d ^ou* ^ora moreamplei:ru^on °f theprefent flate, even*r)W
vifoneDeiqul Peace °f Go* ™hlch faJfet^ *U under ft and'* tig. So that as Ah-
liscsi aa'ioaut gufthte fa yes , if you ask what this enjoyment is of God, what
qnles pot'w ut kind of action , or rather reft f to fpeak truth, I know
return di cam, noc . ancj n0 wonder when that which is enjoyed here*,
vejcio.Dcav, concajnes more tnan any underftandin^ can compre-
21:9. 1 1 * ™ *
* Phil,4. 7. u- hend'
msixvxmw 3- To malce yP C^e Kn1g^om thtre muft be a Crown , andfo
*» v*v. there is; but this Crown is the King himfelf; here the King
of glory enters in at cur everlafting gates, but there we fhallen-
?Gcn.j?. 1. ter in to the King of glory ; * I am thy exceeding
great %/ward. But there are three wreaths in this
Crown.
1. God as considered the object of Vifion, the ChryflalO-
cean of all Truth ; and there we fhall be abie to read every
truth in the Original , and fee k in him as our faces in a glafs ;
not only thofe truths that are fo mainly conducing to our hap-
HEtiamnirio- pinefs , but thofe more fpeculative to *the fatisfa&ion of cu~
finis fatictur, riofity it felt. Luther difcourfing at Supper the night before be
Afelm. ^^ faic|5 That zsjidam after his fleepknew his Wife to be
bone of his bone, andcall'd all the Creatures by their names;
^ fo after * we fhtfll ajvake , we fhdl not only b - fatisfied with
k r.al.1.7, 15. qo£s image ^ but fhall know one another; yea, all things to
be known-, Philofophy will then be ota dead contemplation,
but a meditation of life •, and every idiot now, flu 11 then have
the collection, and pure extract of all the notions in the world,
while the book of life lies open and legible before his face,
the idea's,and Reprefentations of all beings in God the Father,
the mirrors of all grace and truth in Jefus Chrift , the beauty
of all de lights a ndfweetneffes imaginable in the holy Spirit,
and a!J tbefe in all , and all-in one , with infinite variety in u-
nity
Serm.27. Of Heaven. 65$
irty tranfcendenttoall imaginable; reflexions of glory. But
who of us*dark creatures can bear this inicceflible light I wd'*ajn+ 7£
therefore he * appeared in the Temple in Divine darknefs , all tg>v vuktici-
the pureft light in the world being but a fhado.vof God. It" an &* o/ifugr*
idolatrous Temple of Dianas was fo bright, that the door- *£** J* °'-y;
keepers cryed alvvays to them that entred in , Take heed to your »^v fAn<*
eyes , cis difficult to imagine how , even an immor.A eje llm
frou'd fee him and live. Therefore * to him that overcomes , * Exod. 53. 10.
he will \ give the morning ftarre, a * l'ghtto ftrengthen the eye * ^ev.i* 2s.
to behold this glory , as alkheStarres'can look upon the Sun • ,L,im'1 cortm
we fhall then not only have all the Riddles of providence up- Scbda^i^
folded , feeing how one Politician was ufed to crack anoihers quu/rw.' -
Crown, and one Serpent broke the he.id of another ; but the
glorious Majeftyof God {hall be reflected to us in the all-glo-
rious body of Jefus Chrift as the rain-bow about the Throne . Rev.4.3,
nay, fome think the very Angels fhall aflume aery bodies to feed
the eyes of the Saints with all , and to be in a nearer capacity of
converting with them. Yea, Saint Auguftine fayes, we fhall fee D? clyh. Dei.
God in his Saints and their glorious actings , as well, and as mani-^* **• c- *0<
feftly as we now fee mens bodies in the vital actions of the
bodies.
2. The next wreath in this Crown, is the perception of Di-
vine goodnefs to the fatisfa&ion of our love as all other dehres ;
this is the great Sabbath of loves, and the foul like a Phxnix
fliall lie down in a bed of Spices , and live like a Salamander in * Caat.$. *.
thofe * Coals of funiper , defiring exftatically* to be in its beft
felf, and archetypon God himfeif. But who of us can dwelllh.33.14:
'With devouring flames ? who of hs can lie down with everlafling
burnings ? even the love wherewith God loveth himfeif, and
lovethhis Saints; but then we fhall find his love ft rengthening of
us to love him with his own love;, and thefe dull earthly hearts
of ours by beholding of that Sun, flhall-be converted into fixed
Stars, reflecting back his ovyn glory; we fhall then feel the
fweetnefs of Gods Electing love from all eternity j the love of
of Tau/y that as Iron put into the fire becomes all fire , fo Vaulbnmffum in ig%
enfhmed with charity and love, becomes altogether love. I£ncm"totum fit
Pppp 2 " the
6^6 Of Heaven, Serm.a7.
■ ■ G v The Philofophers fay the reafon of the Irons cleaving to the
tf*^^ is became the pores of both bodies
cha.Yita.te touts a/e alike, and fo there are effluxes and emanations that Aide
fitcbaritas. through them , and unite them together ; now this will be the
magnetinn of heaven , that our wills (hall perfectly fall in
with the Divine Will , and nothing feem gocd to us, but what is
good in Gods etleem , fothat we (hall then need no threat-
nings to drive us, nor promifesto lead us; but Divine good-
nefs will lb perfectly attract us, that we fhall be naturalized to
God and goodnefs, and be no more able to turn off from that in-
effable fweetnefs , than the Loadftone-is to convert it felf to the
Welt.
3. The laft wreath is therefulc of both the former ; from
vifion and fruition of infinite truth and goodnefs , reflected in
the Center of the foul, fprings up delight to ail eternity;
* Gwd'um de Heaven is nothing but * the joy of truth. After a tedious Rack-
*?.***£!' ^ug# ing of our braines on a knotty probleme , if wedifcover any fa-
tisfacVion, , with what an exultancy do we break out into t he
**vw& Iwfw^fc Mathematicians phrafe , * I faave found , / have fomd , what
Archived. / a frng time ftudled for. What joy will it be then , to feee-
very truth in God asourfacesina glafs, without all ftudying ?
for the joyes of heaven are therefore oftner compared to drink,
than meat in Scripture , becauie there is no labour in chewing
upon them , nor any diminution of them , but they Aide in
fmoothly, and fully repieniih the foul with delight- the plea-
fure* of fenie arefliort, no longer than the O-fophagus r a
*Aifc k*m- *gl'ibfwailow, a *: rueful hogough; but there the quire of Divine
mi >9 ctoKMt- powers ii-j^iibe fixed in aneverlafting fruition of eternal felici-
in Dio nLaer. **«. ^° v ^ Saints may ^ave **ome ^ts °*" t^iat W > ^IK ^en
*$uavk bora ' they dial I have their fill. Now they have many a * fweet houre,
bnvis mora, but a fhort one ., but then joy fhall be a (tending difh , and we
Bern- fh^'l be * fortified with the fatwfi of Cjodshctife. Now their
J Pfa. $6, 8. memories are flippery , but then there fha'I be an actual fenfa-
ifcfoUe tion of Divine joyes continually, when wefhall fee God face
repubwfjortt. toface- * the concupifcible part fhal be Bkd whh a Foun-
y4iii*9 'W& n'n of righcedufneft ^ theirafcible with perperna; tranquillity.
Mtferfetai We (\u II rome with' n 1 he verge of Gods own happi nefs , when
mgnquitli xte, * v;e tyag enter Into onr CM afters joy , when wefliall joy more
f^p- in his happmefs , tlu 1 in our own 5 there ilia: 1 be joy uponjoy,
Serm.a7- °f Heaven. 657
iov above all joy, joy without which there .is no
Jr%« * We {hall be perfectly at leafure for God, » Gaiutimfvper ganitkk%
InVi're- him we (hall fee him and love him , we l**di*» it*™ ome gat-
andie^ mm, \>v- »i» » a u-.«~j ;^U«.,v „n <fr«0#. taudtum extra quod
{hall love himandpraifehim in the end without all - V ^;(W. A ? de
end- for as the feventh day * had no evening ,.;„.,;,*
mentioned and the New*7"'*/<l/lfW hath no night; » Vaablmm & vidtbimus,
its ; len°th, breadth, &c all alike cubed for per- riU,mm& amttm*,, a-
lts icu0i» , " » u«n™F u..cm,,ft lv ,tf.i minimis <vda.bmiu, in.
petuity. Andifeverwebehappy, we mult b- a Ha- fm?mfmA ^.^
red of the eternity of that ftate ; for die, fear of the p.'-' &
lofs doth leflen our joy, or elfe we think it is perpe- , Gen# ,. ,.
tual and vet it is not, and fo we are miferable in » Rerelafci i». ijr-
our ignorance and mifiake; and as the joy of that * Verfe *
ftate'is notleffened by future fears, fo neither by
oafl'ed orprefentforrows, * 4.« «*" *«»; **«»» RcveUt.ons »,. 4.
L WW /r»w f/Wr 7« i ™d the. vle™ °f the!r .
neareft Relations in the bottomlefs Pit, (hall no more bean
allav to their joy, than if they faw fo many filh caught ina
Net- butthey lhall rejoyce aswellinthe Jufticeof God glori-
fied in the mine of his incorrigible enemies, as in the glory of
hkmercv in their own Salvation; all thofe feeble afteatous
that are now fo ftrongly contraaed to poor particulari-
ri-s fWall be divorced when once we come ro be E-
fpoufed to thofe dilated joyes in the Immenfe De-
lty*Butyet there are two acceflary Coronets we may add to this
Crownof happinefs as compleaters of it. .
i When the bodies of the Saints ilia 11 be re-n-.ited to their
fouls' therefhallbeanacceflionof joy; as the . Schooles fay ,
The body muft have its dowry, ere it be Efpoufedto Chnft. If * nefwem 0
the vile body of an ambitious and imperious* «•// -.vWf, had $u. emit.
fuch a crafisand temperament, that it gave a perfume to the
L when he was dead, dotb.lefs thofe that nave conquerdthe
world and are to triumph for ever in the world to come, their
very bodies {hall q.ive ( as the flowers of that Parad.fe ja very
frjrantfmell, being members 0 the body of Chnft, whofev.-
rv crucified body was an * tftr**g of a (wrrt fmg*t famr *f*»>
Ito God AHfdme tells us, the bodies of Saints lhall be fo n
endued with ftrength, that they will be able to remove the
«hole earth with one touch of their foot, when on the contra-
6$% Of Heaven. Serm. 2,7.
ry the wicked fhall be fo weakened by fin and wrath , that they
*Ezek: *~ ^ia^ noc be at)^e to amove a very worm from feeding upon
their eyes-, and the * prophet fayes , that Mejhtch and Tubal
are gone down to hell with their Weapons of War, and they
have laid their Swords under their heads , but their iniquities
lliall be upon their bones , though they have been the terrour of
the mighty in the Land of the living. Bur the bodies of th:
*i Cor.1j.44. SiijKs fhall be * spiritual bodies ; that is, every way fubje& to
Splriutifub- " the motions and defires of the foul, full of agility; as Maca-
dita. rim fayes, God made not man wings as birds , though his Neft
be above the Stars, becaufe after the Refurreciion , "he fhould
iCammAn- j,avc in Tcrtullians Phrafe*An°elifiedflefli; and as the Apo-
Zf$r[mm> Me fayes*, In a moment w jhall be all fnatched , and change
* 1 Thcf.4.17. e^ m the twincklingof an eye to meet the Lord ; there fhall
and 1 Cor. i$. be fuch agility of body, and nimble collection of the parts,
$z. iv a 7t jluo that the bxily fhall be no more liable to a ftroke or a wound,
c* ei*» fy- than the ayr , or the heavens , or the Sunitfclf. And as the
^* foul now drinks in dark informations, obfeure apprehenfions ,
and cloudy notions by the corporeal fenfes , thofe painted Win -
dows of thefe Houfes of clay; yet when the foul is become a
Veffel replenifhed with immortal and unfpotted light , it will
tranfmitfuch raysinto the very body, that it fhall fhine as the
* Dan.u. 3. * ttars , nay, as the glorious body of the Sun in the Firmament for
Mar. 13. 43. evcr#
2. The fecond acceffory to this Crown , is the blifsful focie-
ty of all the Saints and Angels about the Throne. In this life
it is thehappinefsof true believers; that whether Paul, Apoll^
or Cifbasj all their eloquence , learning, gifts , and graces,
they are all theirs for their benefit and fpirkual advantage. But
then, whether Prophets , orApoftles fwhofe imaginary rel-
liques fome go many a weary Pilgrimage to fee ) all the Mar-
tyrs with their glorious fcarres of honour -9 nay, Angels, Che-
rubims, Seraphims, and all that bleiTed Quire of Spirits, who
have done them, while they were in dangers here , many an
invihble courtefie which they could never thank them for, they
*Hcb.i. 14. being * mini firing (p lr Its fent forth to mini ft er for them , reho
Jhall be heires ofjalvation; all thefe are theirs. If a Dlagoras
whenhefawhs three Sonnes crowned in one day at the Olym-
pick games as VicTors, died away while he was embracing them
for
Serm.27- Of Heaven. 659
for joy ; and good old Simeon when he faw Chrift bat in a bo-
dy fubjeft to the infirmities of our natures, and had him in his
armes, cried out, * Now 'Lord let te si thon thy fervant depart *Luk. t. 20;
in pence , for my eyes have feen thy Salvation. What unfpea-
'kable joy will it be to fee your Chriftian Friends and Relations-
to whom you have been inftrumental in their New Birth and
Regeneration, all Crowned in one day with an everlafting Dia-
dem of Blifs which never fliall decay. There fliall be no hy-
pocrite then for you to lofe your love upon , which is now the
great cooler of your charity , and keeps your affections in a
greater referve ; but there none but true Eagles, and heaven-
born fouls will be able to look upon that Sun in glory ^ you
fliall thenrejoyce, that there are (0 many pure fpirics able ro
praife and lore that God whom you could never yec, nor will
then be able to love and pr.iife enough , or as you deiire.
When the glorious Angels begin their Hallelujahs, the Saints
. fliall alfo joyn in one common Quire , * they frail be joyful 4 pr ,
in glory , and fing aloud upon their everlasting beds of re sir. ' *'>**
Oh how the Arches of heaven willeccho, when the high pral-
fes of God jh all be In the months of fuch a Congregation I for
as when one eye moves, the other roles; and when one firing in
concord with another is ftruck,the other founds; fuch a blend and
fympathy of praifes fliall there be in that heavenly Chorus ,
yp'iththefe * high founding Cymbals in moft flourifhing exprefliors, * pr ,
and anthems upon the divine glory. If the Sun , Moon , and a ,I*°* '
Stars did as Ignatius fayes , make all * a Qjire as 'twere a- * W'styvor*
bout the Scar that appeared atChrifts Incarnation, * and there ™J#*s*ex.
be joy In heaien at ihz converfon of a (inner ; no wonder then i? .'
* the morning ftavres jhall fng together , and the Sons of GWLuke 1?. 7.
(hour for joy^ when there fliall bl * a general Afcmbly , and * Job 3 8. 7.
Church of the fr f -borne ^ and the Jflrlts of all the iu(t (halt fa * Heb. 12.23;
made per feci. And though there may be one Starre differ from
another in glory, yet there will be no * envying one anothers *V\deb\t clvi-
happinefs, but every one bear his part whatever it be in the tasilla quod
lower or higher praifes of the God of glory, with a molt harmo-^7^ >*>*'*-
nious variety in perfect fymphony ; for there we fliall love one *■ .*' AuZ-
ano.her asourfelve~, loveGod and our blefled Saviour , better c,lV-22,z9
than ©urfelves, and he will love us better than we can love our
felvcs,
6g0 Of Heaven. Serm.27
fetves, o; one another. * Oh how many, and howgreat joyes
*obquot& ("hall he poffefs , vvho (hall keep an eternal Jubilee in
q<{jnt.t'gv<dL\h* enjoyment of fo many and fo great beatitudes and
obmicbh V" fei,cicies of others as truly as of his ownl
dc tot& m
a^Jy**^** i"Hub:t- Anf- alicu- ni m°r dc btazk[U *
I have done with the poffeffion and its qualification > it is a
Kingdom.
I now. come to its preparation , prepared far you from the foun-
dation of the> &c.
But how is this Kingdom offo long preparation, when Chrift
tells his Difciples , 'I go to prepare a place for you , when he de-
John 14/1, parted hence?
1. Therefore this Kingdom was prepared even when thefoun-
*Tob 28 7. da"ons of the world were laid *, for there the morning ft A* res
did fing together. God Created the Heavens, and then the
earth, and the fpiritual world of Angels above, before the foun-
dation of the earth below: though as fome judge, CMofes mer*-
rion'd it not, being to teach a dull people by fenfible objects, con-
cealed the notion of fpirits , left they fhould Idolatroufly wor-
fliip and attribute the Creation of the world to them. And fo
the Empyrean Heaven , and leat of glory , fome venture to
fay, God then made ; anddeterminately too in the iEquino&ial
Eaft of Jndeay call'd therefore the Navel of the whole earth ;
to confirm it , they tell us zAdam was made with his face to-
wards the Eaft , and fo they worshipped Eaftward three thoufand
and odd years. And thence Chrift call'd the * Eaft, or day-
* Luke 1.79*- fp ring from on high, and * the blood was to be fprinkled oh
vtrn\h. tloe mercy-feat Eaftward feven times* But we may anfwertbe
Lev 'if' 4^^ cur"lofry of tn*s e^quiry about the Ubi and determinate place ,
as he of old was anfwered , that asked what God was doing
before he created the world? he was making Hell for fuch unbe-
lieving Querifts, and "Heaven for the reward of an humble Be-
liever.
2. It was prepared from the foundation of the world, in re-
gard of divine predeftination, for that which is laftin obtain-
ing , is firft in the intention of rational agents ^ fo God from
eternity defigning his own glory in the falvation of the Ele& ,
and
Serm.27» Of Heaven* 66 1
. . — ■ - . - », . . .,»,
and their bliueful fruit'on of himfelf, may be faid to have fee the
Crown upon them, while they were in the womb of his Decree;
and to have prepared them a Kingdome before they were born.
And though ood ma Je all the world for man, yet it was to be kept
under his feet ; he reierved himfelf to be the Crown of his hopes,
and Portion of his heart. He chofe hs in £hrift before
th- Foundation of the World , therefore * all woa ready. *Epher
3. In regard of Divine Dfpenfation, the carrying on the
whole accono my hath been from the Foundation of the World;
and fobe ng, he Kingd mc is not yet given up all mto the Fa*
ther\ it may be ftill la d to be preparing ; for though God being
our heaven, twas always ready, yetby ourfall we loft our title to
thi. Paradife ; Chriit intervenes to divert the flaming Sword of
vengeance,enters a Covenant with his Father,fends the glad r y- %
dingsof it into th j World * before he came *, typifies in the * 'a-* "
fuln Ife of time, makes x atonement, proclaims reconciliation
and pardon to penitent (imers,fends his Word and Spirit ro wait to * Lefir.irf. 6,
be gracious, to follicit the World, till all that are the truly called ^Cq.9'7'
guefts are invited and brought injthen he fliuts up the door of mer- * Rora* <." i ?'
cy,opensthe grave,fummonsali to judgme-tby the iaft Trumpet, x j0hn L J
makes the reparation, and then pronounceth this Benediction ;
fo that though the Kingdome was from the Foundations of the
World prepared, yet in regard every Kingdome includes Subjects
as well as Soveraign , Chrift when he was goin^ , that fo he
mightfend his Spirit ro comforc his Difciples, and to gather in
more Subjects, may be faid to prepare a place for them, though
moll fignificantly he went to prepare them for that Kingdome.
But Parabolical and Metonymical Expreflions muft not have roo
rigid an Interpretation exacted from them ; but our Saviour ha-
ving bid his Difci pies to go before and prepare a place for him to
eat the Paffeover with them in, he tells them that he is going to
prepare the Supper of the Lamb, and a place for them, to whicb
* they Jhall come from the £aft, and from the Weft; from the* Luk.13.18*
7{orthy and from the South ; and fit down with Abrah rn , /- *£•
faac and Jascb in the Kingdome of God ; and this to raife the
appetites of their faith and hopes, when a Supper of fo many
thoufand years preparation is the entertainment they are invi-
ted to.
Qjq q q And
66* Of Heaven Serm. 27 .
And To I come to the fecond Part of the Text, and that is the
admLIion into this prepared Poffeffion, Com: ye hie fed of my
F other ^ & c.
When a Kingdome ispropofed,every man is ready tote catch-
ing at a Crcwn ; but therefore our Saviour tells us it muft be had by
* Kah^jww- inheritance; that is the tkie by which we muft be admitted ; * in-
c%7i. herit, as the Jews had Canaan divided and apportioned to the
* Numb. 2 6. jy feveral Tribes by * lot ; fofome too curioufly and boldly adven-
ture to allign to every Saint aManfion bigger than the whole earth,
which is true indeed in this fenfe, in regard immenfity and God
*Pial. i£.j. himfelt* is the * ht of their inheritance -, but it is an inheritance.
in regard
i. There is a claim made to it only by the new-born and firft-
* John 3.3. born of God,and fo by right of birth except * a man be b m again,
cannot fee t fa Kingdome of Cj od ; the fpirit of a (lave cannot
* M 1-8 manaoe cne Scepter of a Prince ; nay, they that look to fit on
ViCor i$'?V Thrones of glory with Chrift *, muft follow him in the regenera-
* 1 Cor! 1 5! jo*. tiQn of the body * , that muft "dye ere it be quickned* ; for
"Exod.33.20. ftefb and blood in corruption, moral or* natural, cannot inherit
! Mortar ne ty iCwgdome of God, which made the * Father cry out, Oh
&am>UtJh ™~ then Lcrd 1 1 me dyC" /eP I djC-> that & l ma? f6£ thee' N0W
confcfTii. Ug* ^ an unregenerate body cannot enter, much lefle an unregene-
* Turpis perfir rate foul. An infamous perlon * in the Civil Law may be excepted
**. Mynf. in againft as not fit to be an heir; and fhall the Laws of men be purer
jnftit. than the Laws of Godflf the pure in heart* only can fee God here
* iCoti t\ 2. m reflec-1ions,and * through a glaffe ^.r^,then furely they muft
* 2 Pec, -14/ be v\i hour * Jpct or mrinkje, who muft fee him face to face:
Heaven is entailed upon holy fouls-, 'tis their birth-right ; for no
*Rev. ix. 1 4, o:her but * they that kjep the Commandments of God have right
to eat of the Tree of life , or enter in through the Gates into that
Jemfalcm, a-d vifio \o£ peace.
1. They inherit by ri^ht of Adoption ; for Chrift is heir, an.d
we heirs of his.righ'teoufnefle, and fo co-heirs of his glory; and
f Rom. 8. 17. * lr:]rS of God-, if fovs, then heirs ; now we are the fans of God
by Adoption \ Regeneration makes us not perfe&ly holy, and fo
not perfectly fons,^ and fo not heirs, and therefore we * receive
*Gal. 4. ?. tfo ^4 doftion of fons^and being called to be we are fonsy and if
ajoh.3. j,z- ^^ ti?cn heirf; f )r if a fon be parted by in his Fathers Will, and
noinamed^andarcafonof the patting of himby,the Teftament is
invalid
Serm.37. Of Heaven. 66 5 -
invalid in Civil Law, whenano:her ismadehe:r; and God, his
nature and love tranfcends all the companions of men, and is a
greater obligation than any Laws among them ; fo that if thou
canft make it out that thou haft the fpirit of Adoption, thou art as
fure to inherit this Kingdome, as thou mayft be fure thou art noc
by name excepted from the inheritance in the Gofpel of Chrift ,
which is his Will andTeftament. v
3. Tis inherited by right of Donation and Gift; * Fear not* Luke 12. 31,
little firc\^, it is your Fathers will to give you a Kingdome ; and
though the wage's of fin be death, and men are but juftly re-
• wardeel therein for their demerit, yet * eternal life is the gift of* Rom.£.i$t
God ; and it is not fuch a gift as is a falary or (Upend for our work ,
* pay forourfervice ; for * when we have done all that we can,* o-laytor,
■we are but unprofitable feru ants, anddeferve nothing, unleffe it* Luke 17.10.
be to be * beaten with many firipes : It is not an honorary gift,
as he that had loft anArme in Battel, his Commander Gen:rai*Luke 12.47.
gave him an Arme of gold, as an honourable reward of his fer-
vice; but alas, * what finguiar thing can we do to emerit a-^Matth.^f.
ny thing at Gods hands? when the more we do, we are the further 7t ^l^v*
from merit , in regard we are the more indebted to our Mafter,
who gave us the opportunity and grace to performe it : Nor is it
an Eleemofynary gift of charity, fuch as we extend to poor fel-
low creatures ; for that is but a piece of juftice, and felf-love, if
we have that in abundance, which others want to relieve them.
Every act of charity is but a piece of equity, a paying of our
debts ; for we are to * owe every man love ; but God ows us * R°ai* '$• *•
nothing, nor is he bound to pity our poverty, which we have by
our own default contracted on our felves ; but this gift of God is
a meer * gratuitous act of bounty and grace ; but when it is pro- * ^ap/apa." *
mifed and given, then it is but an a£t of juftice to grant poffeffion,
and fo the tide is inheritance, but by way of free Dona-
tion.
4. By right of Redemption they may be faid to inherit ; for
under the Law the next of Kin was to redeem a" fold or morgaged Ruth. 4. ?.
pofletlion ; accordingly Chrift took ou: nature upon him, that he .
might be of our confanguin ty^ he became * a enrje for us, * * Gal. 3.1*.
was made fin, that he might ranfome penitent believers from the * * (Tor' S'1T'
curfe ;and * having fatisfied to the utr.ofi,znd * bought us with a * , q^ 7' 2*'
r.ffonfible price , he hath right to give his fieep* eternal life ; *j0hn 10.28.
Q^q q q 2 and
664 Of Heaven, Serm.a/.
* Iphef. 1. 14. and therefore it-is called * the purchafed p>ffeffi&n. In Law, he
that buys a£lave,may difpofeof him as he pleafe by his w. 11 • ac-
cordingly Chrift hath made h;s will to difpofe of all thofe
* John 17.14. ke ^atil bought : * Father , / will that where I am , ihefe
* may be alfo ; And fo they are heirs by Will and Tene-
ment of him that took upon him the right of Redem-
ption.
■
Now I come to the fecond thing in the fecond ge-
neral, and that is the heirs of this inheritance, defcribed
* Tatris e3 *n c^e^e wor<^s5 Te bkfed * of my Father; 'tis the Fathers work
bencdi'icre. t0 bkfle his Son ; and when Ifaac blefled Jacobjhz made him his
heir ; fo Gods bietfing imkes us a title to this inheri-
tance.
1. Then ye that are blefled of my Father from the foundation
of the World in his Electing love, and they whom he hath fobief-
* iv\oyr<t/.iioi , ledy they fhallbeb'effed y t:e * word fignifies well-fpoken to;
*V<xbam'mis Kow Gods Eternal thoughts are * his words; and they that were in
' his thoughts from Eternity, their names were written in the book
* John 17 6 °^ *^e '* ^°^ ^ Et€™l purrofes of grace to them, * thine they
were, and thou gavtfl th:m me ; they were blefled in the thoughts
of his heart before all generations ; this is an Elective Kingdome,
* 2 Tim i 0 yet we are^aved not according to the merit of * our workj done
' or fore-feen, tut tccordng to his own pttrpofe an I grace , which
was given in Chrift jefus before .the World began. And in vain
did Chrift Covenant with his Father, or make a Teftament for us,.
* Hares caput tmleffe the he' rs purchafed were fore-known *, heirs bwing the
Teflamcnti. ' ground-work of a Teftament.
2. WeJl fpoken to in the Word of God by the powerful voca-
*Rom. 1. 7. rion °f h'ls Spirit * ; they are called to be holy, and he * blcf-
* Ephef. 1. 3. feth them with all ffirltual bleffings in heavenly places by Chrift
*Rev. 19. 9-Jefus. There are none come, but they that are * Invited to the
*G<n. 9. 27. g:4pper 6f the Lamb; they that God hath * perfwaded to dwell
* Hofca i\ 4 tn t^e T*nts °f Shemy whom * he hath drawn with the cords
* Pfal. no. 3. of his love, and made them a* people of a free-will offering iu
*Lukc 1. n%>tie day of his power; whom tht * day-ffrring from on high hath
vlfttedy and the womb of the morring of the day of grace hath
» llofi.14. brought them forth ; thofe that God* bath allured and brought
Wtt the K'lld-rnilfe, that he mleht jfeaf^to t heir Ik arts. Noitj
ih:.il
Jfcrm i*f. Of Heaven. 66$
(ball be followers of the Lamb but thofc that are * called faithful **ev, i7. i4.
and chofen.
g. Well-fpoken of in the Word and Promifes of the GofpeJ ;
thofe that are * meel^> poor in ff>rity fure in hearty merciful , *Mary 3 ,&c.
perfected for righteoujnefi fake, and merciful', for all thefe {hall
obtain m-ercy \ as it follows in the Verfes after the Text, Come ye
blefiedy&c. For * I was an hungry yand ye gave me to eat \I was * Mat. i$\ jj,
thirftyy and ye gave me drinkj a ft ranger, and you took^ we in ;
n«kedy and you doatjoed me ; ftcl^ and yoti viftted me ; in pri-
fony and you came to me : ^And he [aid y XJerily inafmuch as
yon have done it to one 0 c thefe my brethren^ thefe littte ones y you
have done it unto me ; for * not the hearers y but the doers 0/* flora. 2. i*%
the Word are blefied; the * heirs of thefe promifes are the only * Hcbr. 6. 17.
heirs of glory. &i7*
4. Bleffed in the final pardon ,abfolution and juftifieation which
fhall be pronounced at the la(i day. Ye fliall inherit, whom the
righteous Judge of all the world itiall acquit and difcharge from
yourfinS) to whom God fhall fay *, Jon be of good chear , thy *Matth.9.».
fins are forgiven thee; nay, £ugey well done * good and faith f#l* Mm. 2^ u
fervant, ennr into thy CM afters joy; thou haft been faithful
ov°.r a few things, I will make thee rt\uler over many. Oh
how good a word will this be to a foul, as foon as itisgot up out
of the Wilderneffe of this VVorld ! yet * thus fhalt thou be blef- * £faI- ■ 2g- 4.
fed that feareft God, He will give thee then to be fure * a new* e7, *' iz'
name, and a white ftone , and write upon thee, as a Pillar, or
a Trophy erected after victory, his own T^anc, and when God
(hall thus bleffe thee, andfpeakto thee, thou wile need never a
word more to make thee happy , but the generations that come
up after thee, fhall when they rife up to heaven, call thee
bleffed.
And fo I come to the third particular, the formal introducti-
on of thefe bleffed heirs into their inheritance,^;^ ye bleffed,
dec.
1. This is the fpeech of one that gives us an everlafting avoca- a^t* vri
t'on from the troubles and vanities of this prefent world. Chrift <wo:mtist
Tvill fpeak to them in this manner,on(y in more emphatical figni-
ficancies, Come poor fouls, where have you been all this while f
poor ilieepjwhere have you been tandrinj upon the barren Moun-
ta'hs
£66 J Of Heaven. Serm.27.
tains of the earth, climbing the cliffs of preferment and worldly
honours, as if you had been of the number of the Goats,and had
no tide to thebieflingson my righ. hand ? In what a pickle have
* Tohn ?. 19. you ^een *n> *n a na^y ^T°rW which * lies altogether in filthl-
»ejjey in a muddy body of fin, pepfed with a number of tentati-
* pfal.^8. 13. ons; you have lain a long time * among tie pots, griming your
■felves, and defiling your garments amon^ft the, j£_,yLnians on my
left hand. 1 but now you fhall have the wings of a Dbve% which
are all covered with fiver, and her feathers with yellow gold.
*Pfal. 74. 19. 1 will never more * give the foul of my Turtle Dove into the
hands of her enemies j you ftiall never mo:e be cooped up in a
* Cant. ?.i. Cage with fuch a company of unclean Buds; no,* Come my Love
find Dove, and fie away.
Vox admlncn.- 2. Tis the fpeech of one that admits us into this inheritance ;
fa- Cbrift is pleafed to condefcend fo low as to ftile himfelf * the door;
* John io. 7. my? the Keeper of the door; he opened a door of hope by his
death, a door of faith by his preaching the Gofpel, a door of life
by hisrefurre&ion, and heaven-gates^aHo by this admiffion ^ and
when he hath admitted his heirs of glory, and taken them out of
this deluge of fin and forrow into that Ark of falvation , he wijl
*Gen.7i6« * flint them in as God did Noah ; and though they have an
* z Pet i 11 * abundant entrance miniftred to them into the everlajlwg King-
' dom of our Lord and Saviour Jefus Qirift \ yet whenentred,
the door is ihut, and no egrefs or back-door of Apoftacy can be
found in that ftate. Adam was created out of Paradifeto fhew
that h's admi(Tion,even in his innocency,was of gracejmuch more
is it of grace upon a recovery from his' fall. Chrift while in the
Kingdomeof his patience,dothca!! his to many a penitent groan,
to mournful prayers, and many tribulations, which make a very
bed of dull to be a foft couch oH repofe; and he calls them thi:her,
*lfa.2£,2o, * Come my people, ener thou into thy Chambers ^rm thy doors
about thee, hid: thy f elf for a little moment, till .he indignation
be ovcr-paft. Come child, go to bed in the grave-, oh but then
t'Canr. 2. 14. his * v ice will be fweet, when hefhall ca'l torhem to come up
*/l(a«2<.tii to * this UMoHntaln, to a fsafl of fat things, a, feafl of wine
on the Lfes, of fat things full of ma row, of wines on the Lres
well refined.
i-fitiffim* f.v- 3* 'Tis the fpeech of one that bids us welcome to the feaft too;
dpi mis. * Come my friends; I,it is Come and welcome now; Come poor
heart,
Senn.27. Of Heaven. 66y
heart, thou hart been coming a long time, I went myfelf rocall
thee-, / * fent my Mejfengers , rifing up early, and [ending * iChron.$£.
rJk*» continually co invite thee to come in. I fent my holy Spirit ^ 1 j
alfo like a Dove from heaven, and it did light upon thee, and
gave thee an Olive branch of peace in the YVilderneffe of thy
tears*, when it allured thee,and call'd thee from all thy wandrings,
then I fent my black rod for thee by that grim Serjeant death, to
ftrip thee of thy foul body of hn, not to be touched, but by
the Angel of death ; then I fent my Angels to bring thy foul to
the Courts of thy God,and now by the founding of the lafl: Trum- ':
pet I have call'd for thy fleepy body to arife out of the * duft ^*"fal.az.ij,
death : And now after all thefe Meflengers thou art come, I will
not upbraid thee for thy delays, but come, come biefled foul with
as many welcomes as there are Saints and A ngels in glory ; I have
* prepared a -place for thee, * thw a t come into my Garden • * John **- 2*
Eat oh friends y 'Drinks, yea drink, abundantly y oh beloved! ant. jm.
And fo I have done wit ru the explication of the feveral bran-
ches of the Text -9 now let us fee what fruit they bear that may be
* Jweet to or* tap. Cant* z' *
Firrt, Then if there be a Kingdome prepared before thefoun- 1. Infer.
dationof the World for the bleffed Saints and holy ones ; then ^
what manner of jerfons are * we in all unholy Conversation and • 3- i»
godlefsneffe in this generation? Men are as dead to Religion, as if
heaven was but a dream;and as hot upon fin, as if hell had no fire,
or was all vanifhed into fmoak ^ as atheiftical and wretched, as if
neither heaven, hell nor earth, neither did feel a God, or any
memorandums of his Providence. Therefore a little tofortifie
this notion, which artificial wickedneffe hath endeavoured to ex-
pel, and expunge out of natural consciences , I fhall endeavour
to confirme your faith by Scripture and reafoii. The Socinians.
deny the revelation of eternal life, and a Rate to come, to have?
been propounded under the OL! Teftament ; and the reward bein^
only earth, their Law and obedience to be but carnal and low,
which is to kvti the Jews to the order of brutes, that fo the Gen-
tiles under theGoipe! might be advanced to the ftate of men, and
fo by vertue of rhe new prizje of immortal life proposed , they
Should have a tute co mandy as their care to run ; which is all
as true as that all the Tribes oUfracl were converted into Ifacarst
* slreng
558 Of Heaven. Serm.27.
* G.n.49.4. * ft*sH a$ss cr'c^xg down between cwo burdens ;• but * wif-
* Luk. i-i^dom is #:tip?d if b;t children ; and ch:Chaldee paraphrafe
*On.4 7 . renders thole- wo: ds, * t thov do ft veti, fb*h thou no, be ac-
[' ''fa'plc pted ? by thisglofi^A rtend thy works i , this world, and thou
'*'*''' i0€ihak be t'or5iven in the world to come; and the i or gum lays,
the very diipute betw xt Cain && *&*£* was concerni ga
*Tudcv:r.io. world to come; and thofe carnal Hereticks that * are finfuil^
ix i 19- hQt having the fp'inr, in what they know naturally as brute be aft sy
co) rupt themfelves , they ar° gone into the way of Cain : But
* G:ni5-i. vvhen God tcils Abraham * I am thy exceeding £r 'eat reward;
»q 18. anc^ Jac°b cr*es ouC> * ^ have wai.ed for thy filvatlon O Lord)
even when about to dye; God filing hi r fef their God$ is not
* Mit.ii. 3*. ty our Saviours authority * the God of th> dead? but of the li-
ving ; therefore Coil held out eternal life in the promifes, yea and
M.:vk.i8.3.& in the very command too, * do this and live, the reward of
Gcn.3.11. that obeeience there enjoy -ed, was no leffc than this everlarting
life, as appeareth by our Saviours interpretation when the Lawyer
* Line 10. ic. ca:net0 hi111) * fty*n£> Ma for y What Jkall I do to inherit eter-
2,8. n*l Ife - aHd hefaidjvhat is written in the Law> how rtadeft
thou f and he anfwered, thou jhalt love the Lordy &c. and JefuS
faidy Thou haft anfwered nghtythis do and thou jhalt live; that
is, thou ihalt have that thou deiiredft ; viz,, inherit eternal life;
and the very reproach of the Sadduces, and the diftm&ion of their
5eft fromPharifees and others, argueth fufficiendy the world to
come was a very common notion among all the Jews 5 and indeed
the whole land of Canaan was but a comprehenfive type and
*Hebr.io.i. fr^dow of heaven, and all their Religion but a * fhadow of
good things to come in theKingdome of heaven, as well as in
MohnSh^ theKingdome of theMelliah * whofe day they then J aw , and
were glad ; and if the Gofpel contain the promife of eternal
* Gal.3.8. life, then they had it in Abrahams days; * fr the Gofpel was
preached before to him; yea, and before to Adamy * that the
'*' feed of the w.man fhould break^the S rpents head; and the skins
of the Sacrifices wherewith he was cloathed might fuggeft the put-
.4 • ting on of that promifed feed and his obedience, who\vas * to be
•*$•* br-'i fed for the iniquities of his people : But now to awaken
Atheiflica! fouls that deny not only the revelation of this
Kmgdome of God under the old Tcttament, but its reality and
exigence under old and new ; confider thefc foure things
t b very
Strmon:7- Of Hen* en* £6?
very briefly, as the limits of th's Exerciie command.
i. The whole Creation is a Book which always lyerh oren,
wherein we may read that there is a God who made the goodly
Structure and Fabrick of Heaven and Ear: h •, Who clfc could be
able to * hang the vr.fl body of the Earth upon nothing] or to <Jobi£. 7.
* girdle the Sea, and all its mountainous Waves with a Rope of *\Tcr- 10.
Sandy* to {pre ad the heavens as a Curtain, and hangupthofe ^1.104, *<
vaft Veflfels of light in the Skies; there muft be a being exiftenc
from, and of himfelf ; and fo being improduced,is infinitely per-
fect, and comprehendeth all thole perfections difperfed through
the whole Creation, and infinitely more ; yet what he makes, is
like himfelf; every creature bear^his footiteps; but * the hea- *pfa].g 5.
vensarethe works of his fingers ,and man bears the v ery image Gen. 1. 17.
of (7^.WTefeeinthefeveral(ioriesand degrees of the Creation,
love and communicativeneffe to their off-fpring, groweth more
and more ; the higher you go it grows, more in brutes than
plants, in men than in brutes > in God therefore love and good-
nefle, which are moft communicative, are moft tranfcendent :
Now God himfelf is the heaven we plead for ; he is the Region
of fouls and fpirits ; and for the refurre&ion of the bcdy, his
infinite power can furely * give to every feed its own body j* 1 Cor. 1^3$.
though one part of our fle(h was fubiimated into the faz, another
precip rated into allies, and cart into the midft of che Sea , de-
voured by a filh, taken and eaten again by men ; and anorher
part diflipated into the Aire, and fucked into feme other body;
yet if a Chymick can out of the afhes of a flower reproduce the P^'ita Yecfert
flower in its former beauty; nay, out of the dung of beafts re-
produce the very herbs they have earen, notwithstanding what is
pafled into nourifhment, by the archite&onical parts and ipirits
yet aHding in thofe Rel ques; much more can God recover our
bodies from all poifible difperfions, and converfions into other
bodies, when all theWorldlhall be his Furnace, and every thing
Vhrcm Refur-
ftionti, Terr*
refolved into its firft feminal parts by the reverberation of the
flames, and give to every body * theflowreof fefurre&ton, and*
a reflorefcence into glory. dcTJSrt
Rrrr -.A*
670 Of Heaven* Serm,
2. As there is a God, and fo that Kin°dome , fo
• It Set* *»*?*, *** Wa- *ere are heirs, and they are immorpl fouls , and
xgmc\% therefore fitted to be * in Divine conjunction > for
- L»+k; that which is contiguous to an Eternal, Spiritual Be-
7ftemw&wLfr. Irtg, is bter a] a id Spiritual ; bu: man is hereon-
Iy himldf, when in communion with God and
fgtritual things: Aid God when he infufed the
*Gen. z. 7. CT\T naiW- reafonable ioul, he breathed into man the* breath
_, «• * • of lives. A ;d Tertwlan who had too °roffe a
*ruVim\m f*Ldcmh conception of the nature of the foul, yet calls it*
Keligionis [u* ficcrdonm , the fheath and tcabbard of Divine breath , heir of
cirifli fid fowem. his bounty, & . in the exercife of thofe a&s of
appreheiiioi, judgement and argumentat'on; it is
impoflibie fuch fieday and orderly confeqqential a& ons ihould
be performed by a fortuitous concurfe of atonies ; or its re-
flexive ads much feffc by the pureft flame , no body being
able to penetrate it fe!f , nor to dive into it feif without a
diforder of its arts. But Religion rather then Rea-
fon bein° the great * difference of a man from
* Keiigii pent fola qu* bo- brutes, 'tisafien he is made for communion with
Uftan. dcdm.pi.Bio 1.7. ^ ^ Jfc ^ ^ Q ^ £\^ ^ ^
» £>uam tibi inbxfero ex it will never * reft till it come to thee; and when
titojmevivi ml vita. muy j ftaji wholly inhere and cleave to thee, then my
plena te ma nunc autem jife wflj be ,ive y. t>Llt now bei-g not full of che
£0£33£33 ™w™T> of theei \ a? a burden t0 mi fdf:
The VVorlH was mane for brutes to live in, but for
* &ie^U €>*« offiw^- man to * contemplate the Wifdome and Power
Laft. ibid, of ...od ; he made many brutes, but ce man,
. r> • r ■ km A*n-v \ *&ft he mi hr be chi flly for the*fociety of God,
* Vet [bc>us.Pi\}2. dcCiV.l. , /> /, ^. >
,2. zo. Htcoblcat ainoru ^d keep coherence 'O his Maker. And alas the
lib. 21. 1. World i but a dy Morfel to an immortal fouf,
whofc vail C, ms of cle'fires cannot be fatisfied by
it, th.ueji every drop of comfort in it was fwel-
led into an Ocean. There is upon the foul fuch. a drought
. i- * ~ without God, as * *ll the waters tn the world xanho: axehcb
♦Cant. 8; 7- ( 7 7 •
Serm.27. Of Hzawn* 67
— ■ — — — ' ■ — — — —
it; fuch an endlefle third after truth, andgoodnefle in the ge-
neral no. ion, as it can never be (ausficd, till it rind out the *Joun- " pfai. 55.9.
tain of tr r of life.
3. This Eternal Mate is the common fenfe of the World •
and the voice of natural confeience hath in all Ages pro-
claimed it. Every Nation hath fome D:ety or other, "andfo
a Religion.-, Heathens facrifice, though it may be it be to the
Dive!, who cruelly fucks their very blood. T-.rks an,d Sara-
cens mud have the black drop cut out of their breait,and char
circumcifion ; every Religion puts fome reftraints upon mens
lufts and lives. Now though I believe, though there were no
reward, or a future Hate, Religion would be as good for our
bodies, as prunings are to Trees, * health to our navels •, mar- * Prov, 3. $,
row to our bones ; yet its feverities would in no degree down with
men, were it not for the urgings and prickings on of natural
confeience, Eut ChriMians above * all men were moH mifera- *i Cor.i7.19.
ble, if in this life only they had hope, whofe principles enjoin
the higheft degree of felf-denial, patience and beari g of the
Crofle.But every good man, let the mad. World prate as it will,
and vomit ail its gall and bitternefie in reproaches and perfe-
ctions,yet if he fufferfor righteoufneffe fake in innocent pa-
tience, his own confeience gives him an acquittance , and a
fecret abfolution, fo as he can* glory even in tribulation ; yea, *Rom< K ;;
every devout foul more or leffe tafterh of thofe firft fruits of
heavenly delight, in being confeious * of h\s duty difcharged * ^Cor. i,i«
in fmplicity and godly fncenty, whatever calamities may atrend
him in this life; which if they were nnt pledges of a fuller
crop in that future harveft of joys, the. beft men were moft
unhappy by that great frultraron and difappointment of their
expectations. And lb wicked men, though the World may
applaud their actions as highly, vertuous by a fordid fpirit of
flattery; yet * their own confeiences aftrght them, andfmite* Mm ha^
them w;th many a deadly and deaf blow, which no body attomtos &'
elfe doth hear or obferve.O*/« may build his Cities and his fa do vprbtn
Wallsas high as the Clouds, yet there is that within as he C(sclit> Per.
ftid to the Emperour, that will ruine all; * his countenance ^Qen .
Rrrrz /*//, *' r
(7z Of Heaven. bermon 1 7.
fall f , and the guile of his Brothers blood maketh his vfoul to
biufn, and pullech down hishi^h looks. The irgheft-formed
Tinners that have finned themfelves into defpaire, have nothing
»P b 27^ lef c thsm * *"**■ a ccruiin fearf*1 looking for of judgement ,
' and fiery indignation , which ft),. II devour; fftch sidj'~ry:rles.
Others that have finn'd themfelves into the h;ghe(l prefumpti-
ons , never come to any fenfelefs eafe , till they attaiue to
j * miil>e a Covenant with Hell , andean be content to * /*/-
*HebVi.*5. f€r torments to eternity with the enemies of God, rather than
to Part with the pleafxres of [inns which a-ebtt: for a feafon ;
and feem to have that wrote on the tables of their hearts,
which that Wretch fubferibed under the Image of God and
•Dm'rae fi m the Devil ? *Lord, if thou wilt not, here is one that begs of
npnvis, ihe me me to be his, and his I will be. No.v if there be aLaw,a Judge ,.
n&i*t. punfhments, and rewards in fome degree here , then every
man is a Prophet , in this cafe of this Future
Bate.
4. The promifcuous difpenfations and providences of God
*Ecclef.9. 1. in this world, * all things coming alike to all; nay, the wick-
Pfal.17- m« C(j ic may be have their telly full of a large prion in this life ,
am'*' ' when the godly have their teeth broken with gravel flor.es , and,.
covered with afhes ; thefe argue,
t. There is a day to come when the fcal'es fhall be turned ;
zAbd is fiaine for his piety , when Cain lives and builds Cities;
Herod reigns, Htrodias danceth, when John Baptifts head is
Merv'd in in a Charger. And thon^h God fometimes by extem-
pore and ftidden jufiice hangs up fome wicked wretches in
chaines , yer many times the moft wretched opprefTors are too
ftrong and high for juF ice in this world; and they that live
like Lyons , die iikJ Lambs ; they have^ liberty in their
, lives, and * mb,\nds in their deaths. cDionyfiM ■* bloody Ty-
U-air t r^nt, dies quietly in his bed, when Davidlizs * roaring alt
nigfe , and a good J of ah falls in Battle ; which made the
Hlab.i.8. prophet cry cut**, 1} Lerefore do:h the wicked devour one
more
Sermon 37. Of Heaven. 673
more righteous than himftlf } the juTt mvM therefore Live
by bis Faith in th? torrid to en;? , or elfe all Piety will die-,
therefore there fhafi be a judgement hereafter ; for * God u nut *Heb.6.io.
unrighteous to forget their Lib ur of love , Andtatier.ee ; doubt L /?Pfa!.j8. n»
there Is a reward for the rigkitqtts\ verily there is a Cj od that jt*df~,
eth i:i the earth.
2. Is the life to come fuch a Kmgdome f then here is field-
room for all our ambition , avarice, and contention, to fhevv
itfelf; be ambitious for fomething ; if we muft be ambitious, le:
us all King it here. What fcuffling and fcrambling is there for
Crowns and Scepters in the world , out of that impetuous
\uCx of dominering; whereas a prophane Efatt fold hs Birth-
right, which had a" Kmgdome and a Blefling too in it, *for a*Gcnif- 3.4-
mep cfv9ttagt\ Lvfimzchus when inflamed with third, pro-
fered his Kingdomefor a draught of cold water; and how much
gold, or how many Kingdomes would Dives give , if he
had them,* for <?. drop of cold water , or to be delivered from J''d^e l6, 2,4<
thatoneKingdomeof" the Devil ? and fliall Christians con-
tend about thefe things ? Alas, Chriftian Religion was n>
ver made for a fecular Engine; we mayasfoon turn Axiomes
of Truth into Swords and Speares ; the Rules of holy living, in-
to Canons and Mufquecs ; and prayers and teares into powder
and fliot , as to make Religion a troubler of the order and
peace of the world 5 that is of a Dove-like * inmednt temper, *Mar.io.i&
full of * meekneffe , humility, gentleneffe, eafir.effe to be entire a- Jam'$«J7>
ted,withont partiality y without hypcrifie , can furfer any evil ,
but do none • can live and fecure it felf better by fuffering , tha^i
the crafty world by a&in^ ; to ufefinful means to avoid fuffer-
ing , or preferve worldly greatnefs , is like him that when one
hoped to fee him at his Diocefs ere long , Replyed , He feared
he fhouid be in heaven before that time fhould come. Ic is
not Chiiftian Religion-, but that Anti-Chriftian fpirit,
which GifTuieth it felf all over Chr'ftendome in its Doclrines
and Agitations, its Philtres and Poyfons , that inflames it
more with contentions and Warres , than any part of the world
befides. For Religion truly Chriftian , * takes only the King- •M&.fxs! ir-.
dme
674 Of Heaven* Serm.sy.
dome of Heaven by violence. Let one Romane Emperourbufie
himfelf in catching flies , another gather Cockle-ihells with his,
Army on the Sands , after great preparations ?lor an Expedi-
ton ; filly emblemes of the moft valiant a. tempts of many
highly-famed Mortals ; but let Christians March with all
Zeale only for the holy Land of Promife. All thofe. tittles
of Honour (for we pronounce them too long ). which the
world playes with , as children with Farthing Candles, blow-
ing them in with one breach, puffing them out with another;
* u h mn ^tneynad never logooda* Pattern:, yet what will they come
ttitnitatis.SJn. t0 > * when the Heavens fhall role up as a Scrole >
*lfa 34.4! ' much more fliail thefe (hrivel up as a p:ece of P rchment-
Rev.^.14. before the Flames , when all the Armes and Enfignes
of Honour , (hail be blazoned alike in a Feld ardent at
the judgement day. Beauty, that bloffomeoffhfhand blood,
which now carries io many Captives at her Wheeles, tyranni-
zing over fond mortals affections , when we come to thofe
beauties of Glory , will be no more comely thin a dry
skull, in. comparifon cf the Ravilhing Luftre that will be in
the moft deformed body of the Pooreft La^arlllo , whofe
Bright r.efs will tranfcend the lovelieft face more , than xhe<
rareit Jewel doth a vile piece of Jett. And though perhaps,
difference of Sexes may remaine for all Scotas his Clofle ,
* Vekttent m~ That ini Chrift Jefus there is neither mah nor female ; yet *they;
rwf»w, »o» *»- wjji only delight the eye, not incline to any vicious thought,.
fitim ** ™- all iuft being hred out, andno fparkof concupifcencc left in
the Saints , but Grace triumphing in thofe objects phat con-
?Mat.ix.iz. quered it here, when * they fhall be as the Angels of God, only
pure flames of Divine Love and joy. When all the pure gold
in the World dial 1 be melted out of the veins of the Earth,
and mens Coffers into one common fkeame , and all Pearles ,
• and-precious Stones fhould lie as the gravel on the fide or that
River , yet they would fcarcely be thought fit then to make a
Metaphor of for the very Pavement of the new Jerufalem,
one fight whereof will dimm and deface all the glory o£ the
World,"
?i Muft
Serm.27. Of Heaven. 675
2. Muft the Title be Inheritance} then look to your
evidences. Regeneration, and Adoption y as ever you
look for this Kmgdome, prove your Fathers Will, and
your felves Sonnes ; it is no matter how your names are
wrote on earth , in daft or Marble , in reproach or re-
nown , if they be written m Heaven. Some fay this world
is but a (hadow of that above ( and ic was fo before fin
had blotted and defaced all) therefore look for the line-
aments of that Kingdome above, to be pourcrayed on
you; all are for an Heaven -, but as Eufebins fays, there ^
were many * fpurious Gofpels , fo Bafilis aiferted one * ?**^
hundred lixty five Heavens, as many Heavens as dayes itaifiwW
inayeare. The Turks delighting in flowers, and their &£
Tulipomania , dreame of fucha Paradife. A filly Coun-
trey Woman coming upon the Exchange , was fo ama-
zed at the view , that fhe fell down, andfaid , She had oft
heard of Heaven , but never was in it before ; The volup-
tuous Epicure will have his aPoe:ical Heaven of N.ttotr
and tAmbrofia^ the ambtiousan Heaven {of; honours
and Gallantry. But holy Abrahan palled all thefe , by
* looking for a City that had foundations. The Kingdomes *Heb. i i.io.
of the world wa^t legs and foundations-to Rand upon -9 and
while men dream of fuch Paradifes , they do bat build
Caftles in the ay re, without any.bafis but imagination.
But look you for the new Heavens , wherein dwells Righ- Ifa.tf j. i J*
etoufnefi ^ get a Copy of grace in your hearts out of
Scripture- Records , the Court- Roles of Heaven , and^
then you have * laid hold upon eternal lift. Tis eafie *J Tim'6t *$•
to be a Saint of the earth, a State-Saint, a defigning
Saint ; nay , a Church-Saint ; * but it mult be a hea-
venly Samt, one truly holy , that is * meet to be par-
taker rf the Inherit arc e of the Saints in light. Ex- ^0%1, X2,
amine therefore what Authority and entertainment have
the mofi fcarching truth's , and cutting Providences of
God with you ? what Ointual wickednefle that ne-
ver hurt your body , Pune , or Fame, hive you
forfaken for Chrift? Thi'sfincere beauty of holineffe, s able
to make you Ornaments even to heaven itielf.
4. It
£76 Of Heaven. Sidip.1 i 7.
4. Is this Kingdome prepared for thofe that are
Bleffed of the Father ? Oh then labour to obtain your
Fathers bleflfmg , though * you feek^ it m\h tcares.
*Heb. n. 17. Now the Father fayes, Blejfed are the pur: ^ the p:or'
in heart , thj merciful , they that pay- for them which
* Mac.2j.4- ferfaute them ; be careful not only * to have oyk in
*Vcr[\l' your Lamps , grace in your hearts , but get your
* Lamps trimmed , be upon your Watch , * for yw
k* * not what hours your Afafier comes. Look how
you improve your Talents , what good you do in :ne
world ; Remember ic runnes thus in the laft account,
/ was an hungry , you fed me ; naked , you chathei
me ; in Trifon , you vifited me ; and * every man
* Mat 16 ft*^ ^e rC7var^ according to his Works ; and the more
you have of Heaven and Divine love here , the more
you fhall have hereafter -% for one piece of ic will lie
in comfortable reflections upon whit good we have
done in the world ; though every one hath his * peny ,
* Mat. io. 9. tnac comes in ac the Eleventh houre ; viz,, all that
* 1C0r.15.41.is effentiai unto happineiTe , yet * one Starre differs
from another in glory. Art thou therefore in Authori-
\Prov.13.?. ty? ufe it for God? Arc rich f alas, * riches make
themfelves wings and fly away ; Up then , and be do-
ing good , and make thy lelf wings of thy Wealth for
Heaven , by all charitable expreflions ; there is no way
to lay your treafure up in Heaven , but by laying
ic out here ; no way to lend God any thing , but by
giving to the poor ; How will hopes of Preferment
nouriih Conformity ?
Tully tells us , A Prince is to be fed with glo-
ry , and drawn to worthy a£ls by the allurement of
Honour and Renown. Did but Chriilians feed more
I fa. 58.14. upon the Heritage ' of Jacob , and their Immortal
hope; , they would ad more for their immortal ho-
nour; fuch Meditations do as the Philofopher iayes
of
ScrauiJ' °f Heave*. fyi
of fpecula:ions, * immortalize men, and make them fpiriruil *,Axc9araTi-
ones indeed, or as Ambrofe phrafeth it,' carry them upwards, C"J>Arift.Edi.
as Birds of Paradife , * all upon Eagles Wings to foare on sjrimftftu*
high. Exod. i*.4%"
Fifthly, Will, Chrift fay, Come ye bleffed, &c. then here is
an lo trlnmphe over all the World; Lee it look as grim as it will
upon thee, yet Chrift will fmile ; though it gnafh its teeth upon
thee, yet Chrift will open h s lips , and x kj(Z thee verb the * Cant, i. i.'
lejfas of his mwth ; though the world fpeak words as hard as ftones Lapidcs load-
about Stephens ears, yet Chrift will fpeak comfortably. I£tur<
the World fay Go, Get you hence; yet Chrift will fay Come ;
if that fay Go ye Cm fed ; Chrift will fay fame ye Bleffed.
Though men fry Go ye Curfed Generation who are hated of
Ml mtn\ yet Chrift will fay Come ye blefod of my Father.
They fay Turn out;Chrift will fay Turn in; they cry, Away
from houfes and lands, and wives, and 'children , and all for
Chrifts fake; -yet be net difcouraged poor heart,for Chrift will
recompence thee a hundred fold, and thou {halt have aKing-
dpme for thy Cottage. And when they have done all this,
they re Joyce that their Plot hath taken effect, for they de-
figned your ruine long ago;. I but Chrifts thoughts of love
run higher yet, Come bleffed foul, inherit the Kingdome pre-
pared for thee from the foundation of the World. The World
may thruft thee out with both hands, Chrift will Receive thee
with both arms. When Cyrus gave one. of his friends a kifle,
another a wedge of gold , he that had the gold, envied him
that had the kiile, as a greater expreffion of his favour; whac
if thou haft not the onions of £gypt> if thou have the Quails
and Manna in the Wildernefle, if thou beeft a. man of Gods Pftl. 17, j4;
hand, if thou beeft one of his heart, there is fmall ground
to complain. Upon all , if an Epicurus was^ the beft of
the Philofophers without an Elyfmm ; If a Platonick lecture
of the immortality of the foul made another caft his life a-
way that he might enter upon that ftate ; If an Ariflotle up-
on Enr'ipus banks being not able to refolve himfelf of the
caufe of its motion, diflblved himfelf, by cafting himfelf in-
Sfff t*
61S 'Of Heaven. Serm.38.
to the ftreame, faying, If I cannot take thee, take thou me;
when we have fuch a glory as eye hath not (eap% nor ear heard;
* 1 Gor. 2. j. mr can lt enttr wt0 t^5 hwrt of man to conceive what God hath
* Phil. 1. 23. ' * prepared for thofe that love him ; how fhameful:y are we run
kviQuyiw aground, if we cannot have a kinde of* laft to be dijfolved-
}>?*' and when Chrift holds this price in his hand , and cryes^
Rev. 22. 20. Come ys bleffed> we do not anfwer, Come Lord Jefns , Com?
quickly I
THE
■•*■ ■»•— J ..iLHUW"
Serm.38. # ^g^VfeffiSvon,
THE
Conclufion
2 T I m. 1. 13.
Hold fafi the form of found words which thou haft
heard of me in faxth> and love, which k in ChriH
Jefus
T the beginning of this Months Exercife I entred
upon this Text , and then refolv'd the matter
contained therein into thefe four Do&iinal Ob-
fervations.
I. Evangelical words are found words. Or,
All Gofpel- truth is of an healing nature.
2. U i* of great ufe and advantage both for J/finifters
and private Chriftians to have the main Fundamental
truths of the Go/pel collected and methodised into cer-
tain Models and Platforms,
3. Such Forms and Models are very carefully and faith-
fully to be kft.
4. Faith and Love are as it were the two bands \ where-
by we may hold fafl Gofpel-truth.
Ifingledoutthe fecond of thefe Do&rincs to be the fubjecl: of
that HtHtintrodutlive Sermon which fell to my lot in thecourfeof
this morning Exercife;
Sfffz I
670 ^be Conclusion. Serm.z8*
I (hall now for the C O N C L V S Jo N of this Service, make
choice of the third Doftrine. Sril.
Such Forms and Colletlions of the (pecial Heads 0/ gcfpel-Do-
Brine are to be kfp and obferved with all cart and diligence.
The other two Do&rines, namely the firft and lafi% may be
ufefull fome where or other in the managing of the prefect
Truth • which is,
That Forms and Models of Goftel-Truths are carefully to be
kept, &c.
The Greek word «# naln koth figurations in ic , friL to
Have and to hold ; to get fuch Models , and to keep them when we
have them: Our Englifti wordimplyeth the firft, and exprefleth
the fecond ^
Hold fafi9 1 e. firft have them, and then, let them not go when you
have them : And the word in the next verfe expounds this to the
fame fenfe, both in the greek and in the Englijb, wK&Zov%Cnftodi,
keep; keep as m fafe Cuftody, as under Locl^mi Key. That good
thing which -was commuted to thee ; what was that ? Some extend
it to his whole Evangelical CM IN 1 ST E RY, which was com-
mitted to Timothy with the gifts and graces conferred therewith by
Divine Ordination: Others reftrain it to the form of found Do-
Urine in my Text, which Timothy had received either by word of
month: or inferiptis from Saint Paul, whichfoever, or both, as he
inuft have ic, fo he muft prefcrve it fife and founds Bold fas!,
kcepy&c.
Thus in the Old Teftament the Kings and Princes of Jfrael muft
get & Copy of the Zaj*ofGod; and when they have it, they muft
keep it, an J keep clofe to it, Bent. 17. 1 8, 19, 2o. for
Firft, He mufi write him a Copy of the Law in a book*
And then it muft be WIT H HIM, and he fiattREJD
therein all t he dayes of his life.
The good King H^f^'^caufed his Secretaries to make aTran-
fcriptof Sofa ,.ons Proverbs, a bundle or Model of Divine Apho-
rifmes, both for knowledge and praclice ; Thefe are ajjv the Proverbs
of '<(jlom,n wUcr/the men of Hezekjah King offudafc copied out.
Thefe were to be laid up fafe as zfacred depofitum ; and carefully
prcferYed for the publicnje uife and lervice of the Church.
The
S crm . 28 . The Conclusion. 6y 5
The Jews Phjlatl erics mentioned by our Saviour, Mattk. 23.5. -
were in their fir ft inftitution of the fame nature, that is to fay, cei> The Hebrews
tain Memorials appointed of God, by the help whereof they m'ghc call them re-
have&t Law of God alwayesin their windes and memories, which tjpbotb; the
the pride of the Scribes and Pharifees (not contented with rhecom- Grcek ,
mand of God ) had enlarged into broad fcrolls of parchment, upon ^**™?'*>
which were written certain abridgments of the ^ Law , which they cZlrvatTh'
wore (over and above Gods wfiitHrion)zbout their arms , and Kecks, quibus memoria
and heads ; which pra&ice of their, although a fuperftitious ad- ^gis conferva
dition to the Divine appointment, yet it held forth Gods defign, bmr*
which Mas the Laving and preferving Models of divine principles ,
both for knowledge and praSiice.
It is the expref* command of God in the ciofe of all the
Prophets in the Old Teftament, Remember the Law of CMofes M
which 1 commanded him in Horeb for all ffracl, with the' Statutes ' *" Zt
anh Judgments. Though Gofpel times were drawing sigh, yet
the Law of Mofes muft not be forgotten, but muft be kept exad
and entire, as an eternal rule ofrighteoufnefs.
In the ijjw Teftament the frequent repetition of thofe words of
command ,
HOLD, 2lhef. 2.15. Heb. 3- 14.
HOLD FAST, iThef.5.21. iTim.t.ip Heb. 3.16.
Heb. 4.23. Rev. 2. 25. and 3. 11.
KEEP, 1 Cor. 11. 2.{and 15. 2. 1 Tim. 6.-20.aTim.i.i4.
Rev. 1. 3. and 22. 9.
CONI INiiE, Joh. 8.31. Ads 14.22. Gal. 2. 9. Col.
1. 23. 1 Tim. 4. 16. 2 Tim. 3.14.
ABIDE, Joh. 15. 7. 1 Joh. 2. 14, 24. 2loh.9.
Thdelfay,and other of like nature, all of them relating to
Go fpel-d Urine, cither in general, or in fome of the fpecia I forms and
ijiiodels thereof give fufficient teftimony to the Point in
band.
For further proof whereof, I fhali need to add no other Grounds
or Reafon* then what we made ufe of to the Confirmation cf the
firft Doctrine.
Thofe very Connderat:oas which commended to us the having
offuch Colletliont and Models of Gofpel- truths, do commend alfo
the k,eep*ng and holding of t hem f eft as a facred treafure. The end
of having is keepings and the end of keeping is nfing ^ we cannot
5 2 1 The Conclusion. Serm. 28
ufe unleffc we keep •, and wc cannot keep unlefs wc have : The
Reafons therefore why we (h'>uld£?f fuch Models of Evangelical
Trmhs , will fufficiently evidence the neceflity of holding them
ftf.
^11 then that I (hall do in the profecution of the Doftrine (hall
bef to (View you
BO W, or in what RSSPECTS fuch Colleffions or forms
ofDottrine are tebeH E L<D VviST.
Now the Rules and Directions for the keeping of them are to
be fuited to the feveral Orders and Sorts of Pcrfons concerned
in this great Trufi and Depfitum.
C 7 Rulers and Magistrates •
And they are of three Ranks andj I Ministers.
Conditions >y y^il-^^hriflians of a more
£ ^private rank & relation,
fuitable to each Staiton and Capacity muft the Rule be ^
Magiftraces pirft RfiIers an^ MaMrates, they are to hold fafi fuch forms
. . ^ 01 /o»»« words.
1. ifo/frj- and Magiftrates, they are to keep thefe Models and
Platforms of Fundamental Truth ; and that for thee Rea-
fons.
1. For a5teft i. That there may be a certain tefi for the publick^Minifiery^
cf the publick that fo they may knjw whom they ought to encourage with their
Mmiftry. countenance and mainti nance, as it was Hczekiabs praife that he
(pake comfortably to all the Levites that taught the good knowledge
of the L rd, 2 Chron. 30 22. Certainly Magi/l rates are to take
notice what kind of DocVirie is preached in their Dominions^ for
they are bidden to be wi[e,andto be infirutted, Pfal.2 10. which im-
porteth more than a bare negative all that they fhould take heed
only they do not oppose Cbrifts Do&rine •, but' feme thing pofithe,
that they fhould protetl and countenance it. ' he Magiftrate has a
great trufi as to J r acred things , for which he is refponfible to God;
and many wayes may he offend in the not discharging of it , as by
oppofing the truth, by tolerating Errors, and which is a higher de*
gree, by countenancing thofc that broach ihem; to tolerate falfe Do-
drines is a/fa, but t'jfhare out his re/pctls equally to the Hf-
tcrtdo'x and Orthid>x9i$ a greater -y much more when the Hetero-
dox
Serm 28. The Conclnfion. 62^
dcx are only -countenanced , and tbofe that preach the good &>rd
of the Lord in the Land are burdened with reproaches and all
manner of contempt. Certainly the le^ft chat can be expected
from him,is that their ue Religion by his civil fantlion fhould be
preferved from reproach . and the profejfors of it from being af-
fronted\n the exercife thereof.
2. Becaufe without preferving of unity and uniformity in Reli- 2. Becaufecivil
gion, civil fence cannot be long maintained-,no differences being carri- .~eace JS bound
ed on with fo much heat and earneftnefs of contents. n as differ- upinEcckfi*
ences in matters of Religion • for , that which fhould be a fudge of aftfcai.
ftrifes, then becomes <* p^m; and what (hould reftrain our paf-
fions/^x *W;: Therefore when one /comet h what another adoreth^ Summnsumn*
there muft needs be grar contentions and exafperations of mind; ?*J ifdefuw
and when every man is left to^ **W he ^j in matters of^igSdwJtm
Religion, all manner of mifchief and con fulions muft inevitably o itutcrq, lo-
follow • and every one (tickling for the precedency of his party, tus. Juvenal.
there can be no folid union of heart under fo vaft and boundlefsa Xoumwquam
liberty. Tumults in the Church Co neceffarily beget confufions i^fi.Zmmfgnf
the Common-wealth ; for the Church and State, like Hippocrates fcTtfpdbliut
twinnes, they weep, and laugh, and live, and die together. autmconfufio-
3. That youth may be kept untainted, and feafoned with good iIC* con\ecuta>
Principles in Churches and Schools 3 the durable happimffe or the £*"'• fj^uV
Comm n-wealth lying much in the education of youth which is jkdef'lifc
the feed-plot of future felicity ; 'and we ufe to fay that £rr rs jnlVosmio!
in the fir ft concotlion are hardly mended in thefecend; when youth 3. Fo the
are poyfoned with Error in their firfi education, they feldom work keeping of
it out again in their age and riper years. But becaufe the pow- ^'?uth un:ai lt:'
or of Magift rates in Sac:ed things is much q-aeftioned, and we ca*
are ufually fiandere' as a Rigid fort of men that would plant
Faith by the 'word, and are more for compuljion of confeience
than Information • I fhall a little give you a tafte of what wc
hold to be the Magi ft rates duty in and abouc Sacred things.
We fay therefore that Religion may be considered as to be what is to b
planted-, or as already planted in a Nation. When it is to fo-donewhen
planted, and hath got-en noi&ertfi or footing among a people, Region is ft
the Preachers and Profejfors of it muft r#»*// hazards, and bold- planted.
ly own the Name of Cht\1\9whatevcr it c ft them, the <?»/? 7»\-..-
pew which they have to defend their way, aret Praye s and r^r/-and
whatever Trofelites they gain to the faith of Chrift , they muft
ufe.
(574 the Cwtlufion. Serm.i8«
ufe no refiftancefrxxt only overcome by the blood of the Lamb% and
the word of their teftimcny , mt Lving their lives to the deatht
Revel. 12. 11. And thus did che Chriftian Religion get up in the
» Ne«V*m«rface of the oppofte World, mi by any * public^ imerefi and the
Authorise power of the long (word ^ but m eer ) by its own evidence and the
trdxij]ea!iq:icfjejficacy 0f gQds grace accompanying the publication thereof; And
&ycrititis though it were a Do&rine contrary to nature , and did teach men
l?gnthpPrT to row aSainft the ftteara of flefh *nd blood, yet it prevailed with-*
%'tterct. /imbi-. out any Magiftracy to back it. The Primitive Ch iftians, how
numerous ioever they wei e ^ never made head againft the Powers
then in being, but meekly and quietly fuffered all manner of but-
cheries and tortures for the conicie ce of their duty to God.
N And what we fay concerning Religion in the general , holdeth true
alfo concerning Reformation or the restitution of the CollapfeA fiate
of Religion ± when men oppofe themfelves againft the ft ream of
corruptions which by a long fucce /pen and defcent run down againft
them, and are armed by Law and Power , they are in patience to pof-
fefs their fouls, and tofufferall manner of extremity for giving
their teftimoy to the truchs of God: And in this cafe we only
prefs the Magiftrate to be wife or cautious that he do not opp.fe
PU. x.io, (fhrift fcfas 1 by whom Kings Reign , and Princes decree Ju-
ice.
WhnttheMi. But when Religion is already planted, and received among a
giftraiesdiuy people , aad hath gotten the advantage of Law and public^ Edicls
is when Reh- in -^ favournot only for its fecwity and protection , but alfo for its
° : P ' n e cvntenance and propagation , then it becomes the peoples birth-right
as the L.twof Mofes is called the inre,itance of the Congregation of
Jacob, Dent 33.4. and ought to be defended and maintained by
the Magiftrate as well as other Laws and Priviledges which are
made for the confervatien, welfare, and fafety of that Na-
tion. Yea much more; becauleif the Magiftrate be the Mini ft cr of
God fir god, Rom. 13.4. then he is to take care of the chief
good% which is Religion, as concerning not only the bodies but fculs
of the peo< lc committed to his charge •, and therein to take ex-
ample from the holy Afagift rates of the people of the Jews who
we/ u for q d in this kind-
n; I or firft it is the will f Chrifi who was appointed to be King
btobcfCh as wcllasfoVfg of Saints, Rev. 15. 3. not only to c-
publickhr re(^ hinnfclf a government in the hearts of his people ^ but alfo to
germ. 28. ' The Conclk fion. 6jj
be pudickjy evened by lotions, as to the Religion which he hath
eftablifhed. There is a National ackn -,wU dgement cf Chrift^.% well
as a Veronal and EccltftafticaL Chrft »s perfonaily owned when
we receive him into our hearts: He is Ecucfi.ijiicr.llyQviv&d by his
-worfhip in the Churches of the Saints : And Nationally owned, when
theZr^^j and Conftitutions of the c«/i7 Government are framed fo
as to advance the intereft of his Scepter, and the Chriftian Religi~
en is made <* National Profefllon • this is fpoken of in many
places of Scripture , (7f». 18.8. 7/^. 55. 5. 7/1?. 60. 12. Ma///?.
28. 20.
2. When Religion is thus received and imbodied Into the Laws
cfa Nation, it is the are at eft [corn and affront that can be put up- ^ contempt to
on Chrift, that fuch an advantage (houldUe left and carelefly loo k?d £*lri^ £^
*/>er, when other Priviledges and birth-rights of the people are ^.fljohted,
fo sjealoujlj and with fuch ^** and fbarpnefs of con t eft vindicated
and afTerted.
In Scripture God often debates the cafe with Nations upon
this account, fer. 2. 9, 1 c, 1 1 , 12, 1 3 . He calls upon the Sun to
look^pale upon fuch a wic'kednefs, and the Creatures to ftand
awaued that any people fhould be fo foolifh as to cap off their
God, So ifa.tf. 22. God complaineth of Ifrael they were grown
-weary of him, and Mich. 6. 2, 3. Ho/7 8. 12. The fumme of all
thofe Scriptures is this ■, If Magiftrates who are to open the gates
for the King of glory to come in, P/W. 24. and to welcome Chrift
into their Dominions, fhould be fo far from opening the gates to
him that they ihould turn him cut wRen once entered , and fhould
look upon the great things of his Law as a ft range thing, Hcfe. 8.
12. that wherein they were not concerned, or which they knew
not what lo make of, what a vile fcorn is this' put upon the Ma-
jelly of God?
It will be more tolerable for a Nation who had never known
Chrift, than after a publicly and National owning of him , they
fhould be cold, indifferent,, and negligent in his intereft-, if the
bufinefs had been to introduce a Religion, the crime of refufoi were
not fo great, as when the bufinefs is to cenferve and defend a Re-TheMagi-
lieion already received, that it may be tranfmitted to no- ftrate «stofec
fterity. Sh^St
Briefly then, that which we fay, is this, that a Religion '"^"-ftablifhwlbc7
ved by a Nation, and eftablified by Laws, fhould not be violated, noc violated.
Tctc and
<578
The Conclufion.
Serm.zfr
Sibiuntim*
morfo nociuirj
fentunt diii
obfuturi no*
pin dm.
* tit i. ir.
*Tbe Bljfpbe
mermuftdie.
Lev* ir. 24. 1 6.
* Bf c/W £7775-
Rom.if. x.
M inifters
Cods witne£
fesand Tn>
fteesrokcep
;he truths of
God.
ByCatecby
I
2. Prcacbinp.
and theMagiftrateis to fee that it be prefcrved againft all tpeneppo
friioh and fecret underminings , and in no cafe contemned and-
ftomed. Th? consciences of men are liable only to the judgment
of God ; but their iier& zndpraclices come under the Nls.giftrates
cognisance. Inqnifition into mens thoughts we condemn • but
taking notice of their hard fpeeches and contemptuous revilings, and
publicly opp option againft the truth, is that which we commend in
the Chriftian Magi/hate-, the Law of Theodofius concerning He-
reticks doth fully exprefTeour fenfe.- If men will perijb by hold-
ing pernicious Doflrmes , let them perifti alone •, but let not
others perifti with them by their holding them cut.
The Canon in this cafe, i?, ' Their months muft be slipped ; we con-
tend not />#*/7?»«™> fo much ( unlefs in point of " btafphemy)as
prevention. I f "Seducers b e not fever el) chafti 'fed, yet ( likewilde
beafts) they muft be * mulled, (that's the Metaphor ) that they
may do no harm , their mouths musl be flopped , Itfi by teaching
things which they ought not , they fub vert whele houfe j.Once more^we
are not fuch Rigid Impc firs as the world doth make us to be, as
that in lejfer things wherein good men may erre or differ, we
fhould prefently call in the power of the Magifirate to avenge our
quarrel-^ we know there is a due latitude of allowable differences
wherein the flrong fhould bear with the weak; and are i'o farre
from making ufe of civil cenfures m (uch cafes, that we thinks
(hurch fhould not ufe any cxtream ccurfe /but rather all manner
of patience and indulgence. And thus muchibr the Magiftrates duty.
The MinifterTfolIows.
Secondly , ^Unifiers are to hold fafi this form of found
words • for they- are Cods Witnejfes to the pre fent age, and Trufle*s
for the future. I Tim i. 1 . The glorkus Gofpel of the bltffed God
-which u committed to my truft ; and 1 Tim. 6. 2o. O Timothy^
k?ep that which is committed to thy trufi^&c*
Now the/ are to keep it,
Firft by CaUi &****£ and inftilling thefe Principles into the hear, s
of young ones: F< uvdatUn ftdnes muft he laid with great cxaiintfs
and care* for they fupport the whole building. It feems by Hd\
6 2. that there was an Ap.folic.d C-techifm wherein fome
VriiicipU s were laid as a foundation f r all other ChrftianDoftrine.,
Secondly by afjiduom preaching , that they may explain and
apply tbcfc Pi inciplcs, and ftill keep up the remembrance of then*
in the Church: God that hath appointed Apofles and Prophets to
write
Serm. if* the Comlufton $79
write Scriptures, hath aifo appointed Tf.fto<s and Teachers to ex-
plain and apply Scriptures •, Therefore are Evangelical Minifters
called Prophets, becauie they are to interpret the Oracles of
God : Nabi Signifying an Interpreter as well as a Foreteller oi
truths to come, Ep'.ef 4. 1 1. "Tis a part o'our truft to keek the/e
things ftill afoot. 2yTim. 2. 2. The things that thou haft heard
cf me among many witneffes, the fame commit th u to faithful
men, who [ball be able to teach others , by [olid explications, without
innovating either as to the matter or expreffion \ for uncouth words
make way foxftrange 'Dollrines.
Thirdly to vindicate them from the gloffes and oppositions
of Seducers^ for ike good Shepherd mud not only fodder the fheep,
but hunt out thzWalf. This is part of our tru,ft for we are Jet in dwhtyidv]
(faith the Apoftlc ) fir the defence of the go/pel , Phil. 1. 17.
And rve are to convince gainfayers, to hold faft the Word of Truth ;
Tit. i.2. a'p-n %ju*vQ-} the word fignifieth to hold fait a thing
which others would wresl from us, and implies that Mmiftcrs Minifesmufl:
fhould be good at holding and drawing, and be able to main- ^te^00
tain the truth, when others would force it out of their hands. wficafpirfc.
Two things will hinder us in the difcharge of our duty herein. ^n
Firft a faulty eafinefs>,the wifdome that is from above is gentle
and * eafie to be intreated , but 'tis in that which is good ; in other
things we muft be obftinate and refolute,znd not betray the truths of
God by our condefcentions and compliances. It is faid of Chryfo-
fiome that he was Jt aVast-wto &%{»; , by his own fmplicity and
candour often drawn into inconveniences •, when this good-
vejfe of nature isapttoabufe us, Minifters fhould awaken them-
fclves by a zeal for Gods glory • (hall we be yeilding when his
Truths are defpifed , his Name blafphemed I No, kt us reftfi
them to the face, and give not place, no not for an h:ur, Gal. 2.5, t r.
as alfobyar mp ffhn over puis; (hall we fuffer them to befe-
duced,2ind by droves led into cnor,and be fmfutly ftlent f Godforbid.
Secondly, by a fearful cowardUe-, rhe Prophet eVmplaines, none Acl. 20. **•'
are valiant fur the truth upon the earth, Jer. 9. 3 . We mult ftand to
thefe Principles, though it coft us bonds and imprifwmcas, yea
life it felf; a good Shepherd will lay darn his life for the ftjeep^
Joh o. Chrift did for their Redemption , and we muft, Co: their
confirmation in the Faith, and not be tight and vain, cjf and on
as our carnal inter efts be more or lefs befriended. Thus for the
Miniftcrs duty. T t C t 2 T he
68o The Conclufton. Serm.38*
The peoples folio weth.
Thlr\y,The people are to hold Mthefe Truths. Chr'flians of
:muft All RMs and Siz.es, they are to hold them fa ft in their j*& ements
hold fait, memory , t r attic e, and in contending for the truth.
, Firft, In their judgements-, every Chriftian fhould have a Plat
total ;uagc ** of f d U ^ noC 0fl|y ^ and ^ *Jf
knowledge but a ^//W? and c/^ delegation of Golpei-truth
Chriftimsli. that they may know things no! : only at random, but in rW ^
able tocvvo der and dependence, how they fuit one with another : Two faults
miftakes. are Chnftiam ufualiy guilty of; Either they content themfelvcs
To reft in Tr »*r*4<Bi™ Lwlttlouc W«fe< J «nd then are like a blind
atfeflion' h°rfe M/^f > buz everaqd anon (tumbling 5 their w7^-
withow judge- «ww miiguidc them, not being directed and governed bv an
ment. anfwerable light. Or fecon%, they content themfelves with
loofe Notions , Without feeing the truths of God in their frame
In look No- ™d J° *r*T*tJ!:*a\ ^ Ted in the **&* therefore this
ciom without lh.^uld Umftians firft look after,* the riches of the- full affurance
method. of under jtanding in the LMyfieries of godlinefs.
*CoU. i. . Secondly, Chriftians muft keep fuch Models of truth in their
memory- the memory is like the Ark, wherein the holy things
of God are to be kept. The Spirit of chrifi fifiu is given rot
only to teach w all things, but to BRING ALL thinas to
1. Lnheir cur REMEMBRANCE, Joh. 14, l6. and Scripture is
memories. wntten upon this occafion, not to lay in new truths, but to keep
the old m remembrance, 2 Pet. 3. 1. This fecond Epiftle I write
unto you by way of Remembrance. His firft Epiftle was like the
Sermon, the fecond nth* Repetition; the firft to inform the judg-
ment , the fecond to he p their memories ; fo muft Minifters petae
in one Sermon with another, never leave repeating the lame
truths, till they \K€fyftenzd#pon their Auditors. <phih$.i To
write the fame things toy u, to me it is not orievous, but to ym )t is
fafe. Mens undei (landings are dull to conceive, hard to believe
2nd ther memories apt 10 forget ; therefore we fhould preffe'
it net; , aI waves the Umt things . which Hippius liked
^.^t n "~v mUch ab0Ur l[^f^e matters, as Socrates
advifcd. Tlu memory is a leaking veiTel, therefore as the Apoftle
ihoite it c nce-ns us ,:v,^r, «**,**«,, more abundantly
to attend. , to give themorcj///^, W5 left we let rtiem
SermaS. The Conclnfion. 63
flip ,and thereby we lofe thr LMinifters and our own Ubour'^
Thirdly, Hold fafi the Models of Divine Truth ^^^;^-\ol!veTruih.
tkt a- jnliical 7K(m ry is the beft memory, to live the truths
which we know, is the beft way to hold them f aft.
There are Heretical manners as well as Heretical Dotlrines. lnfi**fo*lr
^rcphane Chriftians live againft the Faith, whileft Heterod&^^j£!£fo
Chriftians ckftute againft the Faith : There be not a few cbriftunusvi-
ihat live Antimonianifme , and Libertinifme , and At he- vit antra fidtm
if me, and Popiry , wmTft others Preach it; Ap&ftates are Aug.
practical Armnians ; a fnphaxe man , a practical Atheift.
VVhil'ft oihers therefore /ite« £>rw , do you live the truth •
-*- whii'ft others *fc«/ the Gofpel , do you live the Gofpel: As
jots have received the truth as it is in Jefus, fo walk in it, to all
well-plea fwg ; without this a man forfakes the truth while he doth -ffciatf.
profejfe it. 'They prof eft to /{now God, but in their w:rhs they deny
him? being abominable, and difebedient , and unto every good w/,^
dif obedient.
Yea to live the Truths we hear, Is the way not to holdthztn XohoU forth
only, but to hold them forth to others-, as the Apoftle fpeaks ,trtithco others.
holding forth the Word of Life, Wi/^.-r^. It is a Metaphor taken
either from Fire-lights upon the Sta-camsls burning all nigh: l- 6-
the ufe whereof is to give notice to Seamen of feme neighbouring
Bocks and J%»ickfousdpthat may endanger their VeiTel- or elie
from Torch-bearers in the night-time, who hold out their light?,
that palTengers may fee their way in the dark:, according to
which Metaphor our Saviour calls true real! Chriftians the
Lights of the world, a City fit on a hill, to enlighten the dtarfcMitth. 5.14.
world with thtir beams of holinefs.
It is a bielTed thing when the Conventions of Chriftians are
practical Models of Gofpel- truths, walking Bibles, holding forth
the graces or excellencies of him who hath called tkenpoHp of dark? T** ttevr£^
fiejfe into hu marvellous i: s'. --9-
foufthlyj.Chrifi :o hold fa ft Models of truth by cc,;-jr.
againft ali the oppofition of the rcpro- tl.
bate world ^ in ing and publicity owning the truth, what-
ever itcoftthem; God ordered] the love which the people (how
to the' truth, not feidom to be a reftrtirit to ca na/ALigiJbiites when
the\ would introduce mifhiefs into thcChurch by force and power9
Mattb. 14. 5 He feared the multitude. Matth.2l . 45. They feared.
6% i the Cemlnfion* Seroi.^8
the multitude , becaufe they teok^ him for a Prophet. Ads 4. 21;
They let them go becaufe of the people ; Thus doth God make
ufe of the people, though contemptible for their quality, yet cmr
fiderabe for their number , as a banJ^ of fand to keep back the
waves of furious and oppo fit egr earners : Yea when the food of Perfe-
ction; is already broken in upon the < ~ hurch, their anions own**
ing of the Truth keeps it alive i and is a means to propagate it to
after ages. We owe our prefent truths not only to the dicta-
tions of the Doflors , but the death of the Martyrs who were
willing to refift unto blood, ftriving againft finne , Hef\ 12-f, By
who fe flame s> after ages fee the truths of the Goipel more clearly.
V SE.
The fir ft Ufe may ferve for Lamentation.
We live in a frozen and duJl age,whcrein men have learned to hold
faft every thing but the Truth ; Rich men will hold faft their E-
fiates , though Chrift, his Church and Caufe have never fo much
need of them, Ignorant People will hold faft their Ignorance •
ever learning , but never able to come to the knowledge of the
truth: Superftitious people will hold faft their Superftitious Cu-
flomes and Idolatries : Vain people will hold faft their Fa/hicnsznd
Modes: Seduced wrerches will hold faft their Errors; Non per-
fuadebk etiamfi perfuaferis ; yea they are bold and impudent in
junking and propagating their falfe Doftrines; they bend their
tongue Ulze their bow fur lies , but they are not valiant for the
Truth upon the Earth h while multitudes are outragious againft the
Truthy few, very few arc cenragious for it. We may tafce up
that complaint, Ifa, 1.21, 22. How is the faithful City become
an Harlot ? how is our gold become dr>ffe ? and our Wine mixt
with water ? who would have thought England could have fo
quckly forgotten Jefus Chrift^ and changed the truth of God into a
/jffhave the Nations been guilty of fuch a thing! ftr.^p. The
World once wondered to fee itfelf turnd Arrian ; England may
wonder and be aftonifned to fee itfelf turned Arminian , Aw-
linowian , Sscinian, Anabaptifi , Quaker , Papij} , A the t ft ^ any
thing but a Chriftian { This is a lamentation , and (hall be
for a lamentation ^ Oh that mine head were waters, and mine cys
rivers cf tears j &c.
An
Scrm 28. 'The Conclusion
And now my Brethren* to make fome brief Application of what
what hath been faid^in order to this morning Exercife.
As you have heard Jo yen have feen, this Moneth now elapfed hath Application to
brought to your view an vWrtto-tf*/* or Model of found words -, the morning
you have had as it were, the Summe and Subftance of the Gjfi- c>:CrCl'c-
(pel preached over in your hearing : I know it falls far (hort
both in refpeel of Matter and Method, of a f erf eft body of Di-
vinity, an ex aft and full delineation of ail the - chief Heads and
Principles of Religion: But considering the fmallnefsof the Circle
of this mvnethly courfc in which this Model was drawn , I dare
take the boldnefs to fay , there hath as much of the Marrow and
Spirits of Divinity been drawn forth in thefe few Morning Le-
isures, as can be rationally expc&ed from men of fuch various
Studies, and affiants labours in the Minifterial work. Former
ages have rarely heard fo much Divinity preacht over in many
ycars,zs hath been read in your ears in twenty iixdayes; Thefe
few Sermons have digefted more of the Boftrine of faith, than
fome large volumes, not of a mean confederation, now extant in the
Church of Cjid,
Tmely, every Jingle Sermon hath been a little viroTv>7ra?tf with-
in itfelf. Each Subyft in this morning Exercife hath been hand-
led in fo ampler manner, and with fo much judgement , acute -
nefs, and perfpicuity , that it may well pafTefor a little Treatife of
^Divinity ♦, wherein many profound Myfteries have been difcuft,
zr.dftated, not with more judgment in the Diftrine, than with life
and vigor in the Vfe and Application.
The Preachers have fought to find cut acceptable -words , and
that -which was fpoken was upright, even words of truth. Infomuch tcCi^'12,
that a man that had never heard of a Gifpel before , this moneths
condttft had been fufficient • not only to have left him without ex-
cufe, but With the wife mens - T AR to have leh him to Chrift*
The more I dread to think what a tremendous account you
have to makev who after twenty, twhtyj fourty \ears Revelat-cn of
the Go/pel , have the addition of this rzoneth of Sabbaths alh, to
reckon for in that day when the Lrdje fits frail be revealed from *Thef'i.$.
heaven in faming fire, &c. if while in this Mirror, behldin^r as in
a glafs the gLry of the Lord , you aic not changed into the f me
image
684 IheConclufion, Serm.28
image from glory to ghry by the Spirit of the Lord.
- Morning I ftall not undertake > * farmed)) to extract the Svmme and
Exercife, Subfiance of what you have W</ . I have fome hope to be faved
Mxy 165-4. that labour upon a better account.
1 fhali recount to you the Heads only, and Points of Chriftian
Doftrine which have been handled in this U\<Unethly Exercife%
that now in the clofe of all, you may behold as in a Ma} or
Table ,the Method and Connexion which they hold amongftthem-
felves.
9Av*M<p&KtLiuats , Or a Summary repetition of the Heads of Di-
vinity preachc upon in this Conrfe.
The firfi Divine f after the preparatory Sermon ) that preach-
ed to you, began with that which is the firfi and chief obj^d
of Knowledge and i7;?///? ; that a and « in Divinity,
1. SubjeZt. THERE IS A GOD,
Keb. 1 1 .6.He that cometh to Godjnuft believe that GOT) isjfrc.
Hereupon , becaufe if there be a God, then he is to be wor-
fiipped-, and it to be worfhipped, then there muft be a Fule of
that worfhip ; and if a Rule, it muft be of Gods ewn appoint-
ment -5 therefore
2. Sub jell, ^e Second dayes work was, againft all other Books and
Writings in the world, to Evince this Truth , the
SCR1PTVRSS CONTAINED IN THE BOOKS OF
TBEOUD AND NEW TESTAMENT ,are TH E WORD
O F g O <D h
2 Tim. 3. 1 6. All Scripture is given by Infpiration of God.
By thefe Scriptures that great Myficnows Do&rine of the
Trinity, which the light of nature can no more difcover than de-
ny, was averted and opened as far as fo profound a Mj fiery can
well admit •, and fo
The third mornings work was to (hew,
3; Subject. THAT 17^ THE qODHEAD THERE IS A TRINITY
OF PERSQT^S IN VN.TYOF E <SE2^CE , GuD THs
FATHER, CjOD THE W'N^ slND GOD. THE FIoLY
gHVSTy god blejfed for ever;
1 fch'. 5. 7. There are three that bear Record
in Heaven, the F A HE R, the WORD, and the HOLY
GHOST^nd thefe three are ONE,
4, SntytU. The Creation of Man in a perfetl, but mutable Eftate , by the
, joynt
Serm.a8. The Conclnfion. 685.
joynt Power and fVi/Jom of thcfe three 'glorious Perfons , was the
Fourth Subject opened from that Text ,
Ecclef, 7. 29. God made man upright, but they hive fought out ma-
n) inventions.
Man thus Created, god entred into a Covenant with him, and
fo the COVENANT OF WORKS which god made
with Adam and all his pofterity •, futteeded in ord«r to be the .
Subject matter of the
Fifth morning Lefturc; the Text was,
Gen. 12. 17. In the day thou eauft thereof ', th:u fialt furely S- Subjcfr,
hie.
This Covenant no fooner made ( almoft ) then broken •, the
work of him thatprcacht the
SixthSermon was , THE FALL OF ADAM, and
therein more fpccially ofPECCATVMORigiNALE 6.Sutjell. ■
ORIQINANS , or ORIGINAL SIN IN THE
FIRST SP RING and fountain of it ; the Scripture
Rom.S • 1 2 . B/ one man, fin entred into the world \ &c.
The Fruit and fad efFeft whereof being the life of Gods
image , and the total depravation and corruption of mans nature; ~j> „
.The feventh thing that fell naturally to *be handled, was, Pec- ' ' I€u'
catum originate originatumf)t 30riginal corruption in the STREAM
^DERIVATION OF IT T 0 P OST E RITT ;
from
P/4/.1.5. Behold J was fhapen in iniquity , and in Sin did mj Mo-
ther conceive me.
This is the Source of all that evil that hath invaded 'all Man-
kind ; that therefore which naturally fucceeded in the
Eighth courfe of this morning Exercife, was, MANS LI- S. Subject.
AB LENESS To THE CURS S; or the MISERY
OF MANS EST AT e BY T^ATVRE;
Bern* 27. I. Cur fed is every one that ccMinueth not in all the things
of the Law to do them • or Ephef.z. 3. By nature the
children of wrath;
NintTlly, Mans impotency to help bimfelf out of this miferable
eftate, was the next fad frc/petl prefented to your view, by that
Reverend Brother that preached the ninth courfe, and he 9, Sn&y&l
Uuuu too^
6£6 The Conclufion. Serin. 28*
took his rile from
Rom. 5.6. When we were without ftrength, Chrift died for the nn-
godlj.
That the do&rine of mans i-ra potency, when it had Uid him in
the duft, might not leave him there ; the
o Sufoll Tenth ^eacher difcourfed to you of the CoVEN ANT OF
'REDEMPTION, confifting of the tranfaclion between
God and ^W/? from all Eternity •, from that Text,
I fa. 53. iO< He Shall fee the travel of his foptle and be fatis-
' tied.
In the eleventh piace,r# E COVENANT OV GRACE RE-
VEALED IN THE GO S P ^ZjCamenext to be unfolded,
as being ( if I may fo fay ) the Counterpart of the Covenant of Re*
r n demptiony\vhxh the Preacher to whom the
ll.S/tbjeti. ^£ievcnth courfefell, opened to you out of '
Heb> 8.6. Jefus Chrift, hath obtained a more excellent CMiniftrj,
by how much alfo he is the Mediatonr of A B ETT ER
COVENANT. '
This done, it was very feafonable to let you hear of uie Media-
tour of the Covenant \ which was performed by the
f tT Sublett Twelfth M niftcr who preached to youfESUS CHRIST
"K in his PERSON, N^ATVRES, and OFF ICES,
from that Scripture,
1 Tim. 2. 5 . There u one God, and one Mediatonr between God and
man, the man Chrift Jefus,
Next to his Natures and Offices, it was proper to treas of the two
ftates of Jefus Chrift; and therefore the
33. Subject. Thirrteeth Preacher opened to you Chrittsftatc of Humi-
liati/nyout of
Phil. 2*7,#. He made himfelf of no reputation , and took^upn him
the frm of a Servant, arid being found in fafhion as a man , he
humbled himfelf , and became obedient to death , even the death of
the ( nffe.
,- bft-,9 The fourteenth, C HRIS TS STATE OF E X A Z~
H ' J TAT ION, out of the ninth verfe, Wherefore G*d hath highly
exalted him, and given him a Name which is above every Namej&t.
Time not nUowisg a more copious and dift:n<5t enquir* into this
great MjslcYj^od mani{eftedinthe fiefi ^ that which came in the
Jifth^
Serm. 28 . The Conclnfim 6 &7
Fifchteenth place under consideration, as moft proper, was, THE 15, Subycf}
SATISFACTION WHICH C&fiIST MADE To Dl-
V12{E fVSTICE ; and that was done on that Text,
Col. I. 20. And {having made fence through the blocdof his
Croffe ) by him f& reconcile all things ttnto kimfelf -t I fay,
•whether they be thing s in earth , cr things in heaven.
Andbecaufe the Redemption made by Chrift upon the Croffe, fig-
nifieth nothing in effed without the Application ofittothecon-
fcience : The Minifter to whom the
Sixteenth turn fell , Treated of EF F SCTUAL CALL-
IT^G, from
Rom. 8. 30. Moreover whom he did predefiinate , them be alfo 1 6. Svbjeft.
called.
In, and by which Call, the foul being really , but yet Spiritually
joyned and united to fefets C^fii tnat which fell next under
confideration in the
Seventeenth Courfe of this Exercife, was that exceding preci-
ciousMyftery ; The SAINTS U2^I0N WITH J E-
SVS CHRIST. i7lS»bje$.
His Scripture was, i Cor. 6. 17. He that is joyned to the Lordy
is one 'Spirit v
And inafmuch as Vnion is the Foundation of 'Communion, Interest in
Chrift the Fountain and Sfriug-head of Fellovpflip with Chrift ;
theSubjeds which followed naturally to be handled, werc^-
flification, and Filiation,
f V SiT IFICA T ION in the eighteenth Courfe, out of
Rom. 5. I. Being juftified by Faith , we have peace rrith God. ■ „ -. •'
And the Nineteenth, iS-Sub^ett,
Fill ATIT^or Divine Son-flip to God ; which
branching it fcif into thefe two great priviiedges of the
C ADOPTION. ^ *9.Sulje&
Covenant ? >
I REGENERATION ;3
the one whereby out State is changed • by the other, our Natures,
they were twifted together into one Sermon , on that por-
tion of Scripture, Uuuu z John
688 The Conclufton,: Serm.28.
John I. 12. To as ma.y as received him, to them he gave power,
to become the S O N N E S of God , even to them that be-
lieve on his Name.
In which Filiation, it being evident by the Scripture quoted, that
Faith hath fuch afpccial ingrediency, therefore it was feafon-
able in the next «phce to fpeak of SAVING FAITH;
which was the Subject preacht on in the
20. Subjetf. Twentieth morning of this Moneths Exercife •, the Text being
'" Afts 16. 31. Believe on the Lorh J e fits Chrifi, and thou [bait
befaved,and thy houfe.
And although Repentance be ufualiy before faith t in the order of
J }enfe and feeling; yzt faith being before Repentance, in the order of
Nature and operation, it being the primum mobile\ in the orbe of
grace, ( as unbelief in the orbe of fins, Hebi 3 •• 12} nencc it was
proper, next after Faith, to fpeak to you of REPENTANCE,
Zi. Subject, which was handled by him that preached
theons and twenty Le&urc-, his place of Scripture being
Afts 5.31. Him hath God exalted to be a Prince, and a Saviour, for
to give repentance, and remiffien of fins.
Mi tthj. §. And becaufe true repentance is alwayes accompanied with fruits
meet for Repentance -, therefore as the great and comprehen five fruit
22. Subject. thereof,
the twenty fecond Exercife was fpent in fetting forth the Na-
ture, niceffity , 3nd Excellency of HOLINESS E from
thefe words of the Apoftle,
Heb. 1 2. 14. Follow peace with all men, aid holinefs, without which
none Jhallfte the Lord,
This giveth the Believer a capacity, though not a merit of a joy-
,, full refurre&ion, and the next Preacher took therefore the RSSUR*
Z$. Zubjelt, RECTiON for his Sub jeft, upon the
Twenty third morning,and for his Text,thofe words otSt.Paul.
Ads 2 6. 8 . Why fhould it be thought a thing incredible with you , that
Godfbculd raife the dead ?
And as upon the Refurre&ion follows the day of Judgement •
,n the fame Method, the difcourfe of the L i*4 S T fv CDG L~
M E N Tfucceeded, and was the work of the
£f, Snby.fS Twenty fourth day the Preachers Text was
A&3 17. 31. G J hath a^pmnted a day in the Wtch he will judge the
world in R.ightcoufnefsi bj that man whom he hath ordained.
The
Serm. 2,8. The Conclusion. 689
■ ■--.» .... 1 . ^
The^f??f(?ofthacday was the next thing in order to be confr-
dered : and although the fentence of the Eletl btfirfi in the prcccffe,
yet becaufe it is laft in the exccuti. n , as appeareth in comparing
the 34. vci fe of the 25. of Matth. with the 46.thereforc the TOR-
ME MTS of HELL was the fad and (hurtling Subjed 2 Subutl
which the twenty fifth Preacher infifted on, from r
Math. 2 5. 41. — Ever Lifii/ig Fire prepared for the Dive U and his
tsfngels, eye.
And when the Righteous have had the honour as dffejforsmth
Chriftjio beh Id with their eyes that fentence executed upon the Re-
probate, and their perfons dragged away into everlafting burnings
by the Miniftry of th: infernal Angels :
1 hen the joyful fentence (hall be accomplifhed upon the Elett of *
God, and they {tiiaMrfdein triumph with Jefus Chrift the King
cf Saints , into the gates of the New hrnf*iw\ and fo the 26. Sub)t8*.
Twenty hxth, and molt blefTed Subject with wich the iaft
Minifter did moft fweetly clofe this morning Exercife , was the
fOTES of HEAVSNi and his Text was
Mattb. 25. 34. Receive ths Kingdom prepared for you from the
r 1 • r 1 1 ]
foundation of the nor la.
And thus honourable and beloved, I have prefe ted yoa with
the Epitomy or Compendium of found words, wh;ch hath Methodi-
cally been delivered in the courfe of this moneth in diversof the chief
Heads and Points ofGcjpel-D.clrine.
There is no man that is acquainted with the 'Body of Divinity, but
may eafilyobferve this Method or S-ft'me to have been in form:
Points ( poffibly ) redundant, but in more defctlive : He that will
ob;eft the former ^may corfider that eve? y ma n fees not by the ft me
lighr ; infomuch as if twenty Divines fliould have the drawing up
of twenty feveral Models of Divinity, not two of them would
meet exactly in the fame heads or order ^ in this cafe therefore;
veniam p timttffc dar»tt[que vicifpm.
And he that will object the latter, mud alfo remember , that if
we had taken in mute Poms, t'°ere mult have been more d*jes y which
the courfe of this Exercife doth noc allow.
Sufficient to the day es hath been 'he la- cur thereof '5 and when
we cannot do all we would, it hs honourabi e to do what we
To 'hegio'yofGodbeitfpoken. fincethis Exercife was firft kt
up, fuck a, mentth hath not been known in this Qtj~ A
690 'the Concfofion. Serm.28.
A word of Exhortation.
cv i.uoij* x what now remaineth, men and brethren, but that the Miniftere "
9* ftirtm' of the * Gofpel having done thtir work-in holding out unto you a'
•srpss-^iwx, c* Form 01 Model of found words ; you ftir up your felves in the
StaJt to tl- flrength of Jefui thrift to do yours ? and what is that , but that
**»«*<. Cyril. whtch is commended here to Timothy, That you hid f aft the form
C^Hotrm. of fw*d words ,which you have received of them }
eft dicere've* * ^ey nave ^^ ** /flr^« it concerns you .0 hold it f aft,
(trum vero age- Fifft ^e therefore that you hold it faft in your under (landings.
re, Dei mm My brethren, in this Moneths Execife you have bad many of
perficere. fa c^ef fleac]s 3nc| <p6jMtJ of the Chriftian Frith unvailed to y0U3
* (u? i'c'm'ow * not on!y as fo many ftngle truths ,and teveral precious Jewels to lie
t& <rv<vS&$ by you, but ( that to which poflibly moft of you have been ftran-
effeuiiuhiat, ^ gers hitherto, as far as the deiign could well furfer ) Methodized as
*h« j* x^t* lt were jnt0 a c'haine e{ Tear Is to weare about necks : truths fitly
JouiiHx, cO- joyned together and compacted into a bod) , 07 fto which every
Jk'yuA7A. I- JSp* fufflyeth.
rfem tit fupra. Now your duty is, to wear this £ &<*/» or Bracelet carefully that
${<ni exiflimes ^ may not be broken. Your labour muft be ro imprint this Me-
7v!U!u:i9?iu fa^ of truth in your mindes and judgements, by vertue whereof
etc [miles &c. y°u may ^ a^e c0 know tnem in cheir Sfr**; and Connexion ; and
.sw ^c $K.e when you hear any of thefe Points handled in Sermons , you may
per orJincm be able to know one truth from another , where they are to be fix-
tradimus docu- ^ jn fa Qry 0f [)ivjnfty% and f0 Co refer fam t0 thejr own pr0pCr
place and ft at ion •, which will prove to be a greater advantage to
your proficiency in the knowledge of Chrift then you can eafily
believe. It is obfe»vable,i?ow. 8. 28. when the Holy Ghoft having
h:nted effectual calling as the ground of chat biefTed truth, that all
things wjrl^ for giod to thofs that love God '• yet he mentions
it again in the very nextverft ; and why ? but to (hew us what
place it obtains in the golden chain of falvar'cn -y how it rakes its
room between Predeftination and ft.ftificaticn • If' horn he did pre-
deftinate, them alfo he CALLED, and whom he C A L-
L E D , them he juftified ; of fo great moment it is not
onely to know Gofpel- truths , but how to pofture them in
their proper rank, W&filet where every trnth is to ftand: This
advantage in a g cat ncafuie you have Had by thisMoneths Exer-
cife; fee that you improve it to the clearing of your underftand-
ings in the Method of Gofpel Doftrines. Secondly
<jerm
z%. The Conchtfion. 691
Secondly, Hold them faft in yor Memory.
Truely the Order of 'this Monet hs Exercife , if you be not want-
ing to your felves, will not contribute kffc ftrength to your memo-
ries than light to your underftandings. The truths them/elves have
been a Treafure given you by your heavenly Father ; and the Me-
thod will ferve you for a /**•£ or /wr/i? to keep them in : and truely
it would be a labour neither unprofitable nor uncomely to take fo
much paincs jour f elves, and to teach your Families to do fo too,
fell- to C<ww? this Model without book j a"d the Lord teach you to
get them by heart.
You may once a week, or fo, revolve them thus in your minds.
I. There is a God.
II. The Scriptures are the Word of God.
III. In the God-head there be three Perfons or Sub-
fiftencles, Father, Son, and Holy Ghoft, God blcf-
fed for ever.
IV. God Created man in a perfetl , but in a mutable eft ate.
V. The Covenant of works God made with man in his
innocency.
VI. Original fin in the fir fi fpring of it , in Adams fir/}
transgreffion.
VII. Original corruption derived from thence into mans
nature.
VIII. tJMans liableneffe to the curfeJ or the mfery of mans
ft ate by nature.
IX . Moms impotency to help himfelfout of this eft ate.
X. The C ovenamt of Redemption , or the iranfatlicn between
God and Chrift from all Eternity , about mans faU
vation.
XL The Covenant of Grace revealed in the Go/pel.
XII. Chrift the only Adediateur between God and man rcon»
ftdered In his Perfon, Natures, and Offices.
XIII. Chrift s ft ate of Humiliation,
XIV. Chriftsftate of Exaltation.
XV. Chrifts fatisfaclion to Divine Jufiicc,
XV T. Effettual calling.
XV II. Vnim with ( hrift.
XVI II. fuftification by Chrift s Right ccufnejfe.
.-,-
691 The Conclnfion 6>rm.s8*
XiX. Sen-fbip to Qod9 c Adoption.
confining in \ Regeners
\X. Saving Faith.
XXI. Repentance,
-XXII. Hdineffe.
XXIII. r^ RefurreElion.
XXIV. rfo /*/? Judgment.
XXV. Hf//.
XXVI. Haw**.
Chriftians, this, and other iuch Vikt Catalogue sot formes of the
Articles of Chriftian Faith irhprinted upon your memories wrii
ri Atvfem bc °f §rCat benefit and fcrvicC t0 y°U' Do V€ ff™* J"** memories,
tijtiton , *jand y°ur memories will fervc jou^ labour to get them fo im-
to »> printed upon your memories, that they may never be blot-
oLtvya.. Cyril, ted cut.
Hjeroj pratf. Jhixdiy9Holdfaft9 yea W^jW£ thefe precious Truths delivered
« Deuc 4. $. Chriftian$,let it be your care ( and behold it (hall be your * mf-
acm in the eyes of all the beholders ) to live this morning Exercife
the glory whereof hath filled this Aflemblie for a moneth together!
To engage and quicken you herein , let me mind you of one rare ad-
vantage this Model carrieth with it, above moft of the acute and
learned Treatifes oi' ' -choolmen , or folid Tractates of Catechetical
Divines, who have taken great paincs in opening and ftating the
Principles of ( hriftian Religio ■;;.
The Reverend Divines who have travelled in thisfervice of your
Faith, have in their feveral Sermons with Angular skill and piety,
brought fawn Principles Unto pratlice, and improved all their Do-
clrines 'to Vfc and Application • wherein they have {hewed them-
klves Workmen that needmtbe ajhamed ^ Wife Builders that know
how to Handle tbc Trowel us well as the Sword, and that made it
their deficn to buildup their hearers in holimjfe as well as in know-
ledge: The School and the Pulpit met together • the Dottir and the
Omnc tula Pajror have kijjed each other. They have not difcuft the Ditlrines of
£S Fjifi T * J?unc tngidufPeculative waV only j but what they r/fcr-
ita/a. '* *° the Jud^lTlcnt , tneY wwf£/ it home upon the heart and affe-
Itions.mxk fuch Tr^rwf/; andfweetneffe , as that the hearers feem'd
for the prefect to be carried into the mountain oUr an s figuration^
where
Serm,28. The Conchficn. 693
where they cryed out with Peter , It U good for us to be here :
So that although their Sermons wen> very large, yet the greateft
part of their Auditories thought they had done too fom j and went
away fratfmg Cjod that had given fuch gifts unto men.
Oh let it be your care, dearly Beloved , that as this Mode! hath Rorn< 6 f„-
been delivered unto jou} fo you may be delivered into it : What a us %vK<tq*£L+
fore judgement will abide fuch asfufferall thefe morning influences ^^i i\hr .9.
topaiTeaway as water over a fwans backs, tnaC come tne fame Wc Form of
from thefe morning vifions , they came to them. Hew Shall we tu-ri,r>e im°
r ~ •£ 1 n r /1 • o notch vc were
efcapt, if we negletl jo great falvation ? delivered.
Hold it forth I fay Chriftians,in your lives ; the Converfation is a Efficmwvitm
better teftimony to the truth then the confeffion. q'i-m hgu* te-
I have met with a general vote in the Auditory, that attended ^°^-Bcr.
this morning Ordinance, that thefe Sermons might be Printed v that ^wri "'
fo what hath once paft upon your ears, might be expofed to your^ .
whereby you might ftay and fix upon it with the more deliberation.
Whether 1 may prevail with theBrethren,or no for their fecend tra-
vel in this Service, I know not.-
There is one way left you, wherein you may gran 'fie your oven de-
Jires^nd Print thefe Sermons without their lcave,though I am con-
fident,not without their confentyzr\& that is,
PRINT THEM IN Y O V R LIVES AND
COIS^VE RS AT IONS.
Live this morning Exercife in the fight of the world, that men may I
take noticejtf/* have cen with fefus :
You have been called up with CMofer into the Mount to talkjvith
God. Now you come down, oh that your faces might (hine-, that
you would commend this morning Exercife by an holy life, that you
may be wanifeslly declared to be the Epiftle of Chrijjt minifired
by VS. 2 Cor hh
Let jour light fo fhine before men, that they m,ty fee your go)d
tverk/y and glorifie par Father which is in heaven. Matin, j. i©#
To that end
Take along with you thefe two jF AIT H.
great helps in the Text \ L 0 VE.
Hold f aft the form of found words inFsAITHand LOVE.
1 know tome Expositors interpret thefe as the two great C O rJM-
PREHZNSIVE H£ADS of found word* or GofpelDu&rine,
in this famvwit 5 Faith and Love : Faith cowards Cod. and
Xxxx Love
694 ^e Conclufton. Seim 28.
Love towards men : Faith the fumme of the /Tr/2 Tableland Love
of the /fcW ^ or Faith in C Arw, and Z^? to Chrift ; or Faith as
comprehending the Credenda^ things to be believed • Live as com-
prehending the Facienda, things tp bz done. But I am lure ic is
net againft the Analoge of Faith, or the Context to improve thefe
two as CMedinms to ferve this command of tyWkg faft foi
BItvinc. And fa in the entrance it was propounded, as the fourth
Doftrine, [ell. Faith and Love arc as it were the tfh hands where-
bj we hold faft the Form cf- found words-
1 Eaith Firftthen(Chriftians) look to your Faith; that is an hold-fa ft
grace , which will fecure your ftanding in Chrift. As unbelief
Tsthe^tf of Apoftacy, and failing back from the Do&rlne of the
Go/pel, Heb. 3.12. So Faith isthcfpvingotPerfeverance. l Pet.
1.5. Kept bj th . power of God through faith to falvaiion. Faith
keeps the Believer, and God keeps his faith-, Now faith keeps the be-
liever clofe to his principles upon a two-fold r<xcompt.
_ 1. Becaufe faith is the grace which doth REALIZE all the
GdpcU'lth"1 T™*hs of the 'hfpd unto che foul. Evangelical Truths to a man
r '^ that hath not futh, are but fo many prettie Notions^ which are plea-
fin £ tb tbfcfaiecyi but "have no influence upin the finfeience 'j they
ma feWe a man for difcoarfe , but he cannot //?<? #^0 them:
f offering Truths ( in particular ) are pleafing in the Speculation , in
&mtstfifmfperitji but when the hour r/ temptation cometh , they
afford the foul no ftrengih to carry it through fufferings, and to
make a man go forth unto Chrift mthitit the Camp3 bearing his
rfpraeh.
But of Ftdfby<h the Apofte, it fetJ^^^, and Sa-:^©- j rfjfi
fubftmce of things hoped for ^nd lh& evidence of things not fe.n ^ f^fo
makes all ^Bhnne Qb\efts ( akru ugh very Spiritual and /^r//f in
their own nature J faith makes them ( I fay ) fo many realities, fo
many (olid and fubftamial verities; it gives them a being \ not w
z/, but unto xht believer, : and of /' mifi IU it makes them
tf>/?£j>5 ask is fud or CMofes , he fiw him that was inv'uble ^
Wow '< lj faith, vzifc 3 2kj. that which was invif.ble to the
o^/ towte^e , was v/^/l to the eye of faith- Faith brings the
frff and the faculty together, Kence now men yet in their utt-
rtgt)ttrAt)s though haply illuminated to a high degree of djpc l-
m, .in tir mWfall ami), and whit^ho more with
;ia, Ucaufe through the P4*f of Faith. Divine Truth had no
in their hearts.} all thdr knowledge is b-it a powerleiTe
notion
1*,I-J,
Serai. ~ I hi Conclufion,
notion floating in the brain and can giye no JeaTiifpt /.. to
GofpeU verities • Knowledge1 ^vWiu^re] but Faifh gives being*,
knowlcdg doth irradiate, but Faith dothv^//^5 knowledge kjlh
ot* light, but faith adds life and/?, tier.
It is Faith my Brethren, whereby youftjnd; Faith is that where- i ¥ ?m. i,
by a man can live up:n the truth, and die fgr the truth \ I know whom
I have believed; and 1 am perj 'waded that he is able to kscp that
which I have committed unto him againft that day. Look to your
Faith Chriftians. For again, Faith fetched
Secondly, Faith will help you to fetch ftrength from fefw ft^g£hftw
Chrift, to do, to fuffer, to live, to <fofor fefus ( krift, and the truths Ch ift"
which he hath purchafedy and ratified by his own blood, Phil. 4, 1 3 .
/ can do all things through Chrisl which firengtheneth me.
Faith invefts the foul into a kind of Omnipotency j I can dj all
things: Other mens impojjibilities are faiths triumph : Faith is
an omnipotent grace , becaufe it fets a work an Omnipotent Cjod.
In the Lor (l I have right eoufnefs and ftrength, is the bcaft of faith^
Ifa. 45.24. Righteoufnejfe^ for fuftification , and firengt h far San-
ttificatiw, and for carrying on all the duties "of the holy life-.
this is infinuated in my Text ^Hold faft, crc. in FAITH which is in
CHRIST fE5VS:So that if it were demanded How fhall wchold
faft ! the anfw.isby Faith: how doth f*f*Vi& /w/^ faft} in Chrift fe/us,
fcil.as it is atledby, and as it ads upon feftu Chrisl Jefus
Chrift is a Fountain of ftrength , and that ftrength is drawn out by V*\ji.\(,
faith -, hence Davids Refolve, I will go in the ftrength of the Lord
God , / will makf mention of thy Righteoufnejfe , even of thine
onely. 2- L°ve-
The fecend grace which you muft look to is LO V E. Live u
another hold-fas! grace , / held him, and would not let him go, faid
the Spoufe of her Beloved^ Cant. 4. 3 . I tell you firs, L've will
hold faft the t rut h^when Learning mil let it go-, the reafon is5 be-
caufe Learning lieth but in the head , but Love refteth in the heart ,
and caufeth the fe*r/ to r^ id the thing or p*r/c» beloved.
I cannot ^#re fer Cfe-i/?,faid the poor Martyr, but I can
^ffor Chrift.
Love will fay to the truth, as (he faid to her Mother in Law,
Whether thou goeft I will ge> and where thou lodge ft I r 'x
thy people {hall be my people, and thy Cod my God ; where thou di-
eft9 1 will die, and there will I be buried • the Lord do fo to me, and ~ ,
more alfo, if "ought but death part me and thee. \ Kuttux.i£,i7.
Xxxx 2 Love
6$6
The Conelufion. Serm.a8.
Gen.j4.j. Love is the glue that makes the heart cleave to the object ; as
it is faid of Shechem^ His fcule clave unto Dinah the daughter
of Jacob.
Minuit Felix Love is the twift of fe ales Crederes unam animam in d.obus
Pffi. c$e divifam , it is but one foul that informs Lovers.
Chriitians, if you would held f aft the truth, LO VE IT. Love
Tu-r i hates vuttinr away : when ever your love begins to decay, you are
a ineut.11,11 ^ ^^ £f Apoftacy. For this caufe god Jball fend them firing .
delufions to believe lies •, for what caufe? why > becaufe they re-
ceived not the love of the truth.
Chriftians, look to your ftanding •, there is much of this judicial
blafl abroad; the generality of Pofeflbrs have contented them-
felvesw"tn,andi'ejoycedin theZ^r of the Truth, and in the 2to-
tion of the Truth , and in the expreffions of the Truth , but they
hast loft their love lo the truth. Pans without grace hath been
the precipice of this evil and adulterous generation': the foolifh
Virgins of this age have got Oyle only in their Lamps, but none in »
their Vejfe Is, znd fo perifh.
Ton therefore Bt loved, feeing ye know thefe things before, beware
left you alfo being led away with the error of the wicked.fall
from your own fteadfaftnefs.
Let it be your ca e to receive the truth in tht power of the truth,
in the impreffions of the truth upon your hearts, in the love of
thetru:h : Love the truth, even when the truth feems not to Lve
$ you ; when it makes againft your Carnal intenfts •, when it calls
for your right eye, and your right hand : 1 be right eye of yowt fin-
full picture-, the right hand of your di/honeft gain : when the
truth comes to take away all your falfe Principles , and to take
away all your falfe evidences -, not to leave you worth a Duty, or
a (fhurc)rprivihdge , not to leave you fo much as a Creel, or a
Pater- ntfter, or h. good meaning ; bur cafts you out of all , which ft If,
I fe'-ri T£ C an(* fi1^3 ^atn counted your gain in point o" falvation, as Ph'iL
3.7. to the loathing and abhorring of your per fans, e^c. Yet even
then I h)\Btcehe the truth in the Uve of it ; God intends you mcrrc
dm it then you are aware of: and therefore fay with young
Prefe.t tmi Samtie^ fy**k Lo^djor thy fervant heareth; and with Bernard,
pt,ut s'trxu* do Lordjwouna me 9 fcml me, flay me, (pare win* now , that
prus, Bern, thou mayefj fpa. e me for ever.
Thirdly;
Serai, 28. T/?e Conclnfion. 667
Thirdly /There is yet another means and that is inthe verfe next to Ver. 14.
mv Text , relating to the fame duty , though under a variox*™9 «*£»"**'
expteffion. f»~W
That good thing which wo* committed to thee, KEEP,
The good or excellent truft and aepofitxm ; was either the Mini-
fterial Office, with the gifts and graces which Timothy received by
Ordination tor the edifying of the Church *, or elfe
The form of found words here committed to him in my Text :
whichfoever,this duty is incu cared upon Timothy again and again,
thathemuft keep it, plA*gors preserve it asunder Lock and Key;
and faith Be^a, He keeps his depofitum that improveih it fo, that
the defifito* findes no caxfe why hefhcnld take it antay.
But how (hall Timothy , or any other Evangelical Minjfier or Q .
Chrifiian be able fo to keep it ? it followeth </i,£ tniua.r®' ayti, dzc. • %° '
by the Holy (jh'ft ; The duty indeed is very difficult , but by
calling in the help of the Spirit of Gad, Believers (hall be enabled
to do it; and he is rot far fr-m every oneof thcm;forfo it follows R s 6
by the HilyGhcjl WHICH DWELLETH IN VS^xUN them Cof. |.i9
as a Principle of fife and pnver by his venue and influence helping
their infirmities, and working in them mightily : Great is the effofi-
tion that Believers meet withall : and Satan, and this prefeat eviH
world hath been too hard for many j nor Ptofefirs only-, but yfifViw-
fters alfo,men that feemed to be itars efthefirfi magnitude , they
have proved to be but f ailing- fiars, meer (femets , that for a time
make a great bLu&9 but quickly extinguifh : Tbej went oh from us,
becaufe they were not of its, I Joh. 2. 19.
But real Saints . true Believers (hall MJottt ; why ? becaufe,gr^;~
rr » he that is in them, then he that is in the worlds J Joh . 4. 4. - -keep, JUL
by the #017" GHOST THAT DWELLETH TJ^VS.
Chrtftians , wdk. ** the Spirit, and pray for the Spirit ; cry
mightily to God for the continual p*e fence and r.peratien of (he Holy
Ghft- and kk your encouragement,take along with ycu that blefTed ^ liJ^
prom fe ofoor Saviour.
if ye t>hn being evil, ktscw how to give gcodgifs xn'.oycur children,
h'j& much more jb^H yo.rr heavenly Father give ike holy Spirit to them
that tokjeim ?
TS^ow to the King eternal, Immortal^ inviftble the enly wife i Tim,
Cod, be honor,andglsry, for ever and ever. Amen*
FINIS.
Books Printed for Rafyb Smith, at the
Bible in Com-Hilh
TH E works of that learned and laborious Divine John Weemfe^
in four Volumes, 4.
Mr. Bjfield on the Collojfionsy fol.
Mr. Thomas Edwards Gangraena , four Volumes in 4.
zyiinfwortks works, fol.
And his communion of Saints, 1 2.
Dr. Staughtons heavenly converfauon, 12.
Bp. Downam on the Covenant of grace, 1 2.
'is^oblns Eflayes, 1 2.
Mr. Dickons Expofiron on CMatthew.
Mr. Brinjley a learned Treadle of Chrifts Mediatorfhip ,and the
fouls implantion, 8.
Mr. Brinjley Brazen Serpent, and Chrifts Membership
Mr. Dickson* Ext ofition on the whole book of the Pfalms one
Volume, 8. fecond edition,
Mr. JVatfoKs works, viz,,
1 . The Art of Divine Contentment, the fourth edition.
2. The Chrlfilans C barter > (hewing the priviledges of believers
in this life, and the life to come, the fifth edition.
Mr. A foes Sermon, at Mr. whitahers funeral
Dr. Spur flow on the Promife, fecond edition.
Retorfordon the Covenant of grace —
Mr. Cottons Expofition on the book of Ecclefiafies and Canticles
fecond edition.
A learned Treatife, proving the Deity of the Holy Ghofh by
Mt.Eftwick;
Mr. Gurnah Chriftian Armor, third Edition.
Mr. Hutchefono\-\ the Gofpel according to St. Johny in fol.
On the twelve fmall Prophets, fecond edition.
Mr. Gurnals Chriftians Armour, the fecond part.
Dr. Gftile on the Canticles,
a
A N
ALPHABETICAL TABLE
Relating to the chief Heads handled in
this Treatis e.
a.
ADAM rlU of Creatidh, to keep Adoption a» efit of faith p. a69.
,aw. p. 108,109. TheMeWtie&ionsMKritly , cajkier'd whenwe
come i 0 heaven. p.6 50.
Anneis their fervice to the Lord Jefus
Ch. • p. 323, ^24. not confirmed ,
not n c one i led by J ejus Chrift as Me-
diator, p. 538, 3; 9*
'.omians rcfited. p.42 J, 424.
1 el #f 5^/W/ ra heaven, p. 65 2.
world, p. 1 :6.
on atthu feed. 137,
Jfd£y in* fatal
fin e ntred into
His fin is entailed
\\%. tranfmit-
139, and 14c.
nhzde ou s wtthotft any impede). .
(fGods ififiic'. p. 14 1, by gene
on, not imitation, p. 142, 143. .
received by him7 ma fl quicken the ac-
c ep tar ce eft /.- g y> ^ ^ Ada m . p . 1 4 v
srjtf ^^ «/r acquittance.
p. k;8.
Advantage great by fyfiems and mo
Rjligifin, p. 1 6,17,1$
tion^itskjnds. p. 436. j/j ;.;:/;;t
437. Divine
pom humane Adoption. p. -
Adopt on; r - 0 ; 0 a /? l ; 5 .
ibiJ.
p.
Atfaei&n^/Aw/^/.
f5?
t to G as be
pag. 51, 52.
'^.
Aflur; feB of faith.
nd bountjygromi
P- s
B.
» remove .
Adaption ,' / <?^j ri A :.• . p,
priviledgesof it.
"Adoption I Birring
on, yet not divided f om it, p. a At
p.4?2(
p.*7
imtor. ien . ?*
The Table.
Relief of L»ods being, the foundation
of Religion, p, 30. fountain of cbc-
Hence, p. .54.
Bdief of Chrift to be the Son of God,
W not eafie, p. 66,
Believing y/Vw?y 6? fubjcVt of Gofrel-
repentance. p. 489.
Believers 9t heir dignity and duty, pag.
... 433-
Behevers united to Chrift. p. 278.
Believers whom. p. 379.
Believers perfonsy graces^ and duties ,
relate to Christ. p. 795 , ?06.
Birth-right defpifed, is dreadful, p.
Blefkdnefs <?/" w/wi natural retHtude.
p.iii.
BlefTed ?y/W<? ef r/^ Ar#> Covenant, p.
2 *4> 2S9-
Bleffed, how fait vf tie Saints.p.66^
* 66 c.'
Bodies of Saints rc+atihed 'to fu/s. p.
Bodies 0/ Saint s ana fi.ners a^]fer M
Refurreftion. p. 591, 592.
Body of man fubielt to ijodsw>ath.
p. 1 84.
Body, its very fc If- fame ffibftance (hall
be raifed. p. 591, ^92, 59% /#
prime endowments at\Refurretiion, p.
jBodily infirmities frahen off in he&ven.
p. 6Ti.
Blood of fin to be jh a for the blood cf
Chrift. p. 296.
Bowing rff f/tf ^amc cf Jcfus , #/;#
it means, p. 521 . £/ vshom to be done,
p.322,32S.
c\
Caufe encouragcth to fujfer. p.2,}.
Captain enccxragt th co„ tcjvm ibid.
Call ng effeftml, p. 3 $ 3. what it isy and
hew wrought. p. } 57, 338.
Called, W^.p. 3 ^ 9. /n?. p. 7 60. by what.
ib.from what caHj es, p.3 61, 562,3 63.
/>; what?neans. p. 3 6^. "fs *?/?#*• end.
p. ^6 6. when. P-3^7.
Call is holy.ib. heavenly, p. 3 <%.wi ' hout
noife. p. 3 70. immutable. p. 3 7 1.
Care aceompa;?:ah true r pentance. 5:41 .
Caferaf ma*fdlen,helplefi by nature,
207.
Catech Tales commended* 2 1 .
Crr.ldren^f. GW by Regeneration and
Adoption.
43T-
Children of God , /V^/V carriage dire^
^t:d\ r , , 44S>449>4*°.
LhnliisLorJ, how. 330, 331. ^ ^W
C a' tame
2,?.
Chrift #j £r///j (W. 2^6, 267, and truly
man, z6S. God and man. 260.
Chrift and prcmifes, not God the imme-
diate ob.jeU of favmg faith. 460.
Ch rilHans changes, three. ^ 7.
Chrhiian Religion rt [of triable. 4^3,
Cot&Qye bleffed, what kjnde of fpecch.
C66, 66 j.
Command to Adam and Covenant of
worlds. 122.
fomplaints against God, charmed,
, ; 26"7.
Coinpafiion to ter. thre*% jheweth afenfe
of our own natural weaknef, 21 <r.
foinmunion an evidence of union with
Chrifi. 5ST>
Conditions
Tho Tabic.
Conditions in order to mans Re- \
demption between God the Father, '
and God the Son. p. 222,223.
Conqueft of enemies , an effefif of
Faith. 470.
c<w(ifts.\\i26 ,1 27. Hw and nfif
given h Mofes, 128, 129,
IiTael was tot under it \ ibid.
Men on", of Cm ift> yet under it.
130
Confcience proveth that there is ' Covenant of Redemption what t
a God. 43 5 44. j *?y dn^ between whom. 2 1 5,2 1 ,/y
Confcience engendrethfear. 46 ,47. . 2 1 8, 2 jp.
Confent of Nations univerfal and It is to be particularly improved by
perpetual^ proves that there is a Believers. 230,231,232.
God. 48. It confirms the Covenant cf Grace^
Confeffion of fin apart of Repen- 1 its bleffings. 228,229.
tance. 509, 510. How to be Covenant what. 233,
made. 511,512,513,514 Gofpel Covenant the beft of Co-
Convidiion, wherein it confiftsy and \ venants, 2 3 5 , 2 3P.
how it acls. 493,494. Covenant of Works and Grace, are
Contrition, wherein it confifls.496^ \ to be differenced by men. 131.
497. Covenant of Redemption different
Converfion, its parts. 50a . from Covenant of Grace. 218.
Crown of Saints in heaven jvhat. Creation the work of God. 31,
65 4.1ts threefold wreath. 655 >6$6, Man created holy and mutable.
Covenant what tt means. 123,
Covenants in Scripture . 235.
Covenant Natural ,wbatitis. 236.
Legal, what it is, 237, 238.
Evangelical, what it is, 239,
xof.
Creatures execute Gods wrath on
man. i8p. Themfelves liable to
Gods wrath. ipo.
Creeds, Apoflles^ Athanafii, Ni-
cene,e£r. juftified. 20.
Covenant, an ad of condefcenti- [ Curfe of the Law due to man by
on in God. 130, Imports Gods \ nature. i8r.
promift^ and mans duty, 239,
Gods dealing with Adam in Para-
difir how and why called a Co-
venant, X2J.
Covenant cf Yferks wherein it
Cure of fain man>OmnipQtent .20 Sa
D
Qeath of Chrift its kindey manner
Yyyy and
The Table.
and grounds. p. 283.7^ Reafons
thereof. 290,291,292.
Death of Chriji a [acrifce ,and on-
ly fo poj[ible. 342.
Dpferving cmfe of Chrift his
death. 345.
Death of Christ was in our place
and (lead. 347.
Diligence in duty and rcadinejfe to
dye for Chrift, but a reafonable
recommence for his death for us,
297^99,
Chrift dyed willingly* obediently
and humbly. 287,288,289.
Death of Chrift a pregnant Argu-
ment to Repentance. 528, 529, j
Death deftrojed by the death of \
Chrift. 303. j
Defire accompanieth Repentance.'
544. ;
Dependence on God the duty of
fiich as believe God is. 60,61.
Divel an enemy to Faith. 4&1..I
. Divels fdjecJ to Refits dm ft. 3 2 6y I
327. i
Dive! limited by Ch-ift 328.,
Do6riix of Tnniiy to be prized
8;
Dominion of Stints. ' 4^2,
E
£tecl dead in ftn before calkd^an^
poor in the world. P • 3 5 9 .
! Entrance of fin into the world jvhat
and how. i^Sm
Enemies of man foiled by the death
1 of Chrift. 301.
Entertainment of Chrift. 43^
Epiftle>0 the Romans, a Module
of Religion. 8. to the Hebrews.
9. to Galathians./fe/.Ephefians.
10. Timothy and Titus, ibid.
Errors are obviated by a Module of
^ Religion. i25I4.
Errors about Repentance. 55.
Error in fundamentals inconftftent
with Faith. 480.
Morning Exercife when it begun ,
and how profitable it hath been,
23 y 24. Duties towards it.
&$
Extremity of hell torments by their
inflammation, fire, and prepara-
tion And afjociation with Divels,
628,625^630,631,
Eternity the property of hetl tor-
ments. 6}2>633.
Evidences of eternal life laid 'down
An a Module. jjt
Exaltation of Chrift oppofed to his
Huniiation, 3065307. Its pri-
ority to his humiliation y as a
merit or meer antecedent, dif-
c uffed y 308 309. it was exceed-
g high. 311.
Exaltation of Chrift by three 'fteps ;.
312,313,314. Faith
The T?ble
Faith commended, p. afr¥i4f6. !
Faith diflinguiflied into its kinds.
456,457- !
Faith defined, 449. By its genus \
and fubjecJ. 460. causes 461/
462,463,464,465,466,467.'
Effects.' 468, 469, 470, 471,;
472, 473, 474- properties. 47 55;
^76A77A7s^doPP°fitesA79. \
480,481.!
Faith // faving , receiveth whole
Chrift on judgement and choice,
475.
Faith growth and perfevereth, and
puripeth. 477 , 4783 479.
Faith <*W falvation how connexed.
473*474-
Faith (Irengthned by the Covenant
of Redemption. 228.
Faith hmh juflif.eth* 421.
Faith greatly oppofed. 480. ,
Faith £0tfA £?/wr Repentance in
order of nature as its caufe.490.
Faith 7# its effential acls without
its reflexions ,is thecaufc of Re-
pentance. 491.
Faith of Scriptures authorities U
be ftrengthened. 105.104.
Falfe Repentance {even kinds^viz.
Popifh. 515 Pagan. 516. Pro-
fane, ibid. Legale. Slaves.
\\A&.Snlltn$.')i%.2itukers R/~
pent ante. ibid. 519.
Fall of' man was from his own mu-
table, (elf determining will.l 11.
Federal t ran faction did fafi be-
tween God the Father and Sonr
and that from all eternity. 2 19,
-226.
Fear of God, the duty of fuch who
believe God is. 583 59.
Fear accompanieth trite Repentance,
542«
Filiation to God is by Adoption and
Regeneration. 447*
Filial priviledges Believers com-
forts* 451,452,453.
Flefli an enemy to Faith, 480.
Flefli crucified by union with Chrift.
391,392.
Forme of found words to be held
fa(t. 670, By Magiflrates how*
674,675,676,677. By Mini-
fters how. 678, 679. By the.
People how, 680, 681.
Freedome of God, Father arid Son
in transacting the Covenant for
mans Redemption. 2 * 4.
Free-grace the ground of Adoption
and Regeneration. 477,
FruitfulnefTe a note of union with
Chrift. 392,393-
Yyyy2
God
The Table,
G
i powerful and operative, p.533.
Grace of God magnified by mans
fall. 213,214. Firflcaufe im-
^ pulfive of ju/lification. 420.
Graces are the fruits of the Sfint.
Grudge not the pro/ferity of the
wicked. 54 y#
God is. p.30,31. Gods being is
evident in nature. 31. & 4%.
and Scripture, 48,42.
Gods being confiflem with the ad-
verfity of the jufl, and pojperi-
tj of the wicked^ and evidenced
by them, 45, 50,51.
God is the only efficient of Faith.
461,462.
God could not be the original of
fa. in.
Gods glory the ground of Adopt-
on and Regeneration. 447.
God as Judge juftifeth, how and
when, in,
God the objeciof beatifical vifi-
m- 654,655.
Gofpel a good caufe. 3.
Gofpel-;^^ to work Faith. 465.
and call loudly to Repentance.
Gofpel how it jufiifieth. \l\%pu 1 n (ff^* S3 6^>
CoiVd- Covenant letter than the ft? V* >f^ <«*M3*
Legal, a4y 3.a4tf , 247, 248. i ™d h If Bar 0,(640, 641.
GofpeJ-Mww, of propounding R,- j ^ hinder ance,>
pntance is ly way of duty and JHerefie an hindrance to Faith,
H
Of Hell, 621. the wicked turned
into it. 623,11s name explained.
ibid, nature defenbed. 624, its
fain. ibid. Tie Properties of tts
(Extremity/) 628,
punifhment .*< C
(Eternity. 3629,
Hell dtfeerned by the Heathen.
635.
priviledge, q2$
Gofpzl-Jrgumen's pr(rvading R<r
pntance,mv(l- pregnant and mo-
„?i% 527,528.
Gofpel- Bills to Repentance, mok
480.
Herefies. and Errors disbanded when
we come to heaven. 649
Hearing mujl be fxt and con-
ftant. 22, So it will help Re-
pentance.
The Table.
pentance. p. 545.
Heart the fub)etl of Faith. 459.'
and (.eat of Holinefie. 558.
Heaven. 647. it is a Kidgdomc,
how. 649.
Hindrances to the underpanding
Scripture^ what the) are, and how
removed. ico5ioi.
Holding fajl what it meaneth.
5.
Holinefle. 554. <* (late, trade, ha-
bit and di fp opt ten. 555.
Holinefle defined. 556.
Holinefle the depgne of Cod in all
his acls. 559,5^0.
Holinefle constitutes a Chnflian or
Saint. 561^62.
Holinefle (preads over the whole
Humility the effect of fenpble im-
potency. p. 2 14.
Humiliation of Chrifl. 278. three
fleps of it. 280,281. the man-
ner of it. 287.
Humanity of Chrip, a miracle of
humiliation. 280.
Humility mufl go before honour.
333.
I
to
Faith.
483
Ignorance inconppent
479. dangerous.
Impotency of man pnee the fall'
very great. 202, 205 .
Impoffible to recover of himfelf.
204.
man. 558. j Impotent in r effect of the Law\
Holineffe chanzetb a man. 557.! 205. of the Geffel. 206 ..
Holinefle neceffarj unto commum-\ 207.
on with God. 5 63 . i Impotency diierminedin Scripture,
ibid.
Holinefle its properties. 567 .Com
parrots , peace, righteonjnejje, un-
hlameableneffe.26i.ns oppofites^
flthinefje of flefh, of fpir.it ^over-
reaching and hjpoenpe. 5<5p5
570.
Holinefle of the Publi flier proveth
the Scripture to be the Word
of God. 94. And [0 doth
the holy matter preffed in it.
91^2. and its holy Arguments,
93-
Impotency no tar to the demand
of duty, direction of means 5 or
ififfiStion of pumprment. 210,
2II52I252.I3.
Impotency // to be feenand known.
214,
Infants di (tempers and death y an
effect and evidence if original
fin, 143 * So is their aptitude
to evil, and backvpttdneff to good*
H4«
Inheritance
The Tabic.
Inheritance of Saints bath mcor- acquittance. P<4°3.
rnption, fuccefsion or iivifion. Juftined perfons are acquitted on
p. 441. their flea. " 419,
Inheritance, why heaven fo called, Juftification its c'aufes,
661.
r sj**- ^ Gods free zrace. \
\ Adoption. } w J r ?. r '
Inherited by) Donation. \*6%. Chnfis[«tsf*am.
(Redcmftiony63. f^f0^
t r • . 1 - • o ^ Law-giver,
Infpiration nw*' # imports. 37. g^'
Inventions, <iW w^wy inventions 2 zpudre
what they figni fie/ 106. ' mrks%
Indignation accomfanieth Repen- Spirit J
*■ ta/w. 442. J
Judgements of God prevented.1) 2 1 , Juftification by what plea procu-
421,422,
522 #<W removed by Repentance.
5233524.
L^/? Judgement provokes holme fs.
563. W perfwades to Repentance.
Judge, whom. 608. Manner of his
coming. 610 .
Laft Judgement, ;7j ^. 605;
It is particular and general.
60 6, Tv/7 & «*#/? bc,a*idwhp,n.
607. its method and order.
609.
Juftice of God fatisfed by the. death
of Chrift. 30 r.
Juftification, its nature opened.
/[02, ejrc.
Differeth from SanBification. ib.
Juftified implies guilt, plea and
red. 4q5,
Juftification not from Eternity.
423.
Juftification procured by Chrifls
de ath. 341. is evident by the
Pofiibility.
Necejfity.
Nature.
Caufe.
Vicegerency.
342,
> 343,
344.
Peculiarity to this end.}
Juftification doth manifefl the wif
dome, I olinejfe and mercy of God.
428.
Juftification theprivUedge of the
Gofp el-Covenant. 140,
Juftification
The Table,
Juftification the ground of com-
fort, p.429. to kt (ought by fin-
ners. 430. prjzed by Saints.
K
Light burning and fhining. 1.
LikenefTe of finful flefh what it
432.I means, and how Chrift was foil nd
! -Mi*. 281,282.
j Likeneflc to God in dignity, offices
and dominion, the priviledge of
Kingly Office of Chrift > what Adoption. 441.
it is, and how executed, 255, Love of God, Father and Son,ma-
256. nifeft in the Covenant of Redem-
Kingiy Office t he Saints priviledge ft ion. 227.
• by Adoption. 441. Love of chrift in his death.
293. and union with Sinners,
L 3S6.
Love to God the evidence of Faith 5 {
r Regulars. 7
Law ) l? 1
concerning his being, 55,56,
59*
Lofle of all good , the Paine
<
I Ri ■rid at a. J
Law of Cod the rule of rectitude. r ^itu'd *
T ib< of Hei) SfmUaf > dfes, £26,
LJW given Adam m Creation, was . Eterbtnl 3
^/r//y natural, partly pofuive,
ic8. M
Law requirtth duty, exacts penal-
ty, tenifieih mi [tup; fief h. • 204, f Mans cempofure of body, and font-
205. 1 ers of (mlypm* that there is a
Lav/ general and fpecial obeyed by God. ir
ftfufCkift. 223, 224. Man comprehends tie wholefia.es
■.'/led in Chnft his death. j of fuch a creature. \c6.
301, Mm made mutable, though holy, and
given in Faradije was not \ why. H?
executed or abrogated , but j Man is depraved \ a ' fmftd. "
in..
Iffittft
xeleafed and difpenfed with.
The Table.
Mansmifery h fi*.l7$J74>l75> ^
p. 176.
Man, not Angels Subjects of Faith.
455.
Mediator needful, 263, 264,
265.
Mediator of the Covenant of Grace,
who. 241,261.
Mediator one, named man , and
why, named Chrift ffiefus,and
why. ib.
Mediator is chnfiy and none' hut
Chrift. 265, 266, &C
Mediator comfortable in all condi-
tions, giving man confidence of
acceffe to God, 2 54,2 5 5 .
Mifery inevitable to fuch as dej]?ife
the Mediator. ib.
Merit of Chnfv the ground of A-
doption and Regeneration. 447.
Method it} Sermons neceffary and
profitable, 22.
Means of Repentance. 546.
Miniftry needful unto Faith. 483.
Minifters mufl be burning and fin-
ning lights. 1,2.
Minifters mufl fuffer affliction.
ib.
Mixture of grace and fin is in the
befl men. 167.
Mutability the meer caufe of mans
fin. i\t.
Mutability of mans created eft ate
was jaft and nccefiarj. 113^
Mutability attended mans Happi-
nefie as well as Holincffe.
p. 114.
Mutability and its fequel mujl lead
us to God for confirmation.
U9*
N
Name of Ghrift part of his Ex-
altation. 315, what it is. 316.
how it is above every Name.
3X7> 3*8, 319,320.^*; chrifls
Name was given by God. 320,
321.
Nature by three Arguments proveth
that there is a God. 30,31.
Natural Agents by their operation,
proveth a God. 42.
Natural confeience proveth a God.
43.
Nature fiained with Adams fin.
151.
Nature without Divine revelation
difcovereth not a Trinity, nor yet
oppofeth it when revealed, jj,
78,79>8o, 81.
Nature of God well ftudied , a
Jpecial help to repentance. 547.
New Covenant better than the old.
243.
Nobility no caufe of boifting. 1 45,
Notes of repentance, 539, 540.
Objeft.
The Table.
O
Objeft External could notnecejfi-
tatemanto fin. p. 112.
Objeft of New^ better than of the
Old Covenant. 251.
Obedi- {Subjection to Commands ;
ence in \submi(fion to Providence ,
The duty ofjuch who believe Cod is.
Offence atpreaching,Gods anger a-
gainft fin is groundlefi . 192,193,
Offices of Chrifi fit him to be the
only Mediator. 271,272.
Offices of Chrifi communicated to
the Saints. 441,
Old Covenant abrogated. 252.
Oppofition of Chrtfi confident with
jubjeffion to Chrifiyhcw.^ij^iS.
Sin Originale originans, difcufjed.
Originale originatum 5 difcuffed.
Original fin is a defection. 112.
Original, bow f aid of mans pravity k
Original fin is hard to be under flood.
. . J34.
Original fm confirmed by counjeL
i^.Acknowledged by Heathens .ib.
Original fm is called man > and old
manjn what Jenfe. p. 1 5 7, 1 5 8 ,
*59> « 60,161, 162. a body, and
abody of fin. 161,163, i6fa
Original fin hath polluted mans na-
ture, 151,152,1^3.
Original fm is to befubdued. 1 70,
Original fin to be confffedandbt-
wailed. 165,
Original fin imbitters all worldly
comforts, 171 .
Ordinances argue original fin in
mans nature. 153.
Ordinances means of union with
Cbnft. 383.
Pain in Chrifi; his death. 285,286.
Pardon of fin freely given > how.
425,42^.
Parents beget their children in their
own ima^e. ijr.
Parents eood, yet children by natttrc
evil. 152,
Parents care for pferity, qttickned
by the mi (carriage of the fir [I Pa-
rent of us all. 1 47.
Parents childrens looking glaffes, by
which theydreffe their lives, ib.
Penitent mufi be humbkd^andwhy.
498^$>>45o.
Peace a duty and bleffwgto be pur-
eed. 556:
Peace an effect if Faith. 47.
Zzzz Pelagius
The Table
Pelagius the fir ft oppofer of origi- 1 Prayer, its extent and encourage*
ml fin.
p. 1 44. »*«**,
p.262,
Perfon /# theGodheadwhat it is. 69. Preparations of heaven^ how from
Perfons in the Godhead three, 70J the foundation of the world. 660 7
Plurality 0/ perfons in the Godhead 661 .
proved. 71, 72, 73. Preparation to laft judgement cha-
Perfons in the Godhead di ft inguifh- j ratfer'tfed. &l7>6 1 8.
ed^not divided. 75. their order Prieftly office of Chrift 5 W &
declared. 76. j parts. 272, 273.
Perfon, promifes, properties and pro- \ Price */f A* /**/ 0/ C^r//? /&# ^4^.
vidences of Chrift^ all belong to
believers. 3935 3^4.
Perfecution of Saints a cnmfonfin,
386.
Perfeverance of Saints certain. 387.
Pleading at Gods bar neceffary toju-
(liftcation. 404.
Pica of not guilty can never procure
juftification at Gods bar. 405.
Popifli Repentance falfe. 515.
Pravity and inbred corruptionjvhat
it is. IS1), the parts of it. 15^,
jpravity and a naughty nature is m
every man. 150.
Pravity cf the nature of man evi-
denced
^Scripture.
ty ) Salvation of Chrift.
JSacnrntnts.
<Sadefftfls.
yer an help to repentance. 552.
p: oyer anfrvered, an effect of Faith.
2*8,
Price paid for manias not idem,
but tantundem. 425.
Principle and caufe two diftinft
things* 69,
Principles good and badjwo diftinCi,
blajphemous to afert. 1 1 2.
Promifes were made to Chrift on the
account of his fatisfacJion for
mans fin. 209,300.
i juftification,
.1 r) Sanciificaticn.
Promifes 4SRefurrecfion,
£ Eternal life.
The Promifes of the better Cove-
nant. 240,241.
Promifes of temporal mercy >3 better
under the JVnvD than under the
old Covenant. 248,
Prottflant dolhineoftht imputation
of Chrift s right coup, cf defended,
3H
profane
The 7'able,
Profane repentance what it is.p.$ 1 6.
Profpericy of profane, no flea a-
gain ft Deity. 5°,5r.
Quakers repentance , vile, falfe
~and wicked. 518, 519.
Relations of men fubjecl to God>
wrath. p. 187.
Relation to God ', reafon of comfort
and duty, 436.
Repentance not to be repented, ex-
plained 48 5,
R
Reafon and fenfation evince the Di-
vine authority of the Scriptures.
90.
Revelation from God admitted by
ally and reafon it fbould. 88,89.
Revelation not to be received, untill
cleared to be of God. ibid.
Rectitude is conformity to a Rule.
107.
Re&itude 0/Adam byCreation,was
of the whole man, under ft andmg^
wiH and fenfitive appetite. 109,
Re&itude natural, and not natural
to man, how. 11 1.
Regeneration explained. 442. its
Synonimat.^ M is defined, ib.
Regeneration compared with natu-
ral generation. 443, 444, they
agree in caufejuhjeff and manner
of produCvicn. ib.r>445. disa-
gree if? pro femes. 446.
Religion w thing knows dm (Is fa- j
utfafim moft excellent. 3 jo.
( Nature.
In its \ Neceflity.
v Notes.
487.
520.
539.
Next way to it. 546.
Repentance defined. 487.
Repentance is arecefiion from fin,
And return to God. 502, JO},
I 504,50?.
Return to God, the fecond part of
Converfion.^oS^oj, 508.
Repentance, feven falfe kinds. 51 5,
516,517,518.
! Repentance contemned, when. 3$4>
I 335,53*.
Repentance neglecfed, when,yind
with what ifjue. 5 3 7' 5 3 8.
I Refurreftion pofible and credible.
\ 575M8*, 583,584, 585. what
it means, ib. who to be raifed.
480. to 'be Relieved. 581. rear
fons of it. 586,587, 5 88,5 8p#
Refurreftion the effect of the New
Covenant, and union with Chxift.
388.
Refurredion after what manner, and
with what difference, 591. hopp
Zzzzz effected
The Table
effetfed. p. 593. it is to be belie-
*vcd. 595- a ground of comfort.
ib. 5 96 ,5 97 ,5 9% >5 99. aground
of terror. 560. how made happy
to our [elves. 603,604.
Revenge accompanieth repentance.
545.
Sacraments in the old Tefiament
were various and many . 112.
! Tree of life a Sacrament in Para—
dife. ' ibid.
' Sacraments prove corruption of na-
ture. 153.
Saints are good company. 3 .
Salvation by Chrift, an Argument
of original praviiy. 153.
Salvation the end of Faith. 473 .
Salvation difficult. 482.
Sanftific&tion Covenant priv Hedge .
14.
Satisfaction of Cbnfl explained.
337.33P.34o.341
("Matter,
its -*Form.
1 Terms,
408,
412,
4*7.
S a t i s r:i c\ i on not made by man him-
(elf. 407. but by Chrifl. 408,
409 .410. and how done . 402.
.-'.action of dm (I- the only plea
;o gwftire j unification at Gods j J>in a deft £}> nothing pofttive,
bar. i[>#
Scripture the Word explained. 86.
Scripture proves a God. 48,
Scripture fimilitudes (hew the union
between Chrifl and Believers. 3 84,
Scripture only discovers mans natu-
ral pravity. 1 5 1 .
Sea its courfe and confinement* pro-
ved a God. 35)3$.
Secret fins difcovered by natural
confeience. ^t
S en fe of Scrij tures power on the foul,
prove them Divine. 98.
Senfe of fin, and (orrowfor it , are
precurfwe parts of true Repen-
tance, 492.
Senfe of a fiw^ t life helps to Repen-
tance. 3^9.
S el f fitful to be (ludied. 168.
Self examination an help to Repen-
tance. 54$.
Severity of Godsjufiice. 295.
Senfe its pain in h:ll. 626,
f Real pre fence of all evil.
-Con flit u- ImPnffion of juftice*
ted by )P erf on 4 Feeling.
<■ 627,628.
Sentence of lift day. 614,
Sight of things invifible^ an effeff
of Faith. ^71*
• Sin to be < care J7did fled from 643,
644.
t
112
The Tabic.
H3Jt is mofi unreafonable.p.i 14.
fubjetfs man to m impotency of
faving himself. 115, )ufltfieth
God in pnmfhmg man. 116,117.
fhouldrather begotten outjhan in-
quired hew it came into the world.
113.
Sins evil [een inChrift his death. 294
Sin better di [covered by the New,
than old Covenant, 250,
Sin abolijhed by Chrifi his death,
3°*5303.
Sin is imputed inherent, extenfivc,
diffufive. 165.
Sin may exifl and pr evade in a true
Saint, 505.
Sin mortified by the Sprit, 3 89 .
Sinner elect, and called the fubjecis
of Faith. 4<5 o.
S ham e was in Chrifls death. 206.
Senfibie [inner, \ubyM of t?ue re-
pentance. 489.
Society in heaven, what. 658 659.
Sons of God partakers of the whole
e fence of the Father, is the fame
numerical nature. 66 67,
,435
/ Creation.
Sonfiip to j Generation
God is by 1 Marriage.
^Adoption.
„ . . . f Honourable."!
Sonflnp fy Jpree ) 437-
Adoption [PermaneiK J 44o.
Sonfhip to God \ marks of it .p.453;
Sorrow and humility ajher fiii:h\
47^.
Soul of Chrifi fujfered^ 4 j Q.
Souls in heaven fubjec? to $efus
opnit 0/ God m man afigneof u-
nion with Chsifi. Z%9.
Spiiit*?/ God]nflifeth, how. 422.
Spirits ^/// /L# £<? chained, whin
Saints £0 r<? heaven. 652.
Speed, facilitates repentances 2.
Sting 0/ con[cience a note of Dei-
fy- 45.
Sting in Chrifi his death, 28 6, 287.
Study of Scriptures a duty. 99,100.
Suns [cituation and motion proveth a
God. 33,34.
Sullen repentance what. 518.
Syftems 0/ Religion profitable for
Minifters and people, 5. they in-
■ firud in the faith 5 antidote er-
ror. 7,12. ^0;?* f /&* frtf fl&. 1 6.
help the under (landing. 17. the
memory. 18. affections. J9.fuch
are found m Scripture. 6 7 8,
9, 10 11. 12 13, 14 rj. to be
fiudied by young Divines . 21,
Temptation
The Table.
Temptation of Satan did not ne-
ceffitate man to fin. - p. 1 1 2 .
Things in heaven fuhject to Cbrift,
what. 323,324.
Things on earth ftityett to Chrijly
what they are. 325.
Things under the earth. 326.
Every Tongue, what it means. 32 9.
Terms of Covenant between God
the Father and his Son. 225,
\Exatiifue , Intolerable -7
Torments^EaJeleffe, Remedilefi;
of Helly jUniverfal and various,
4629,630 631.
Tryal of lafl day fha/l he 1 . Uni-
verfal. 2. Formal. 3. Imparti-
al. 4. Exact. 5. Perfpicuous.6.
. Supreme. 6io, 611, 612. its
confequence. 613.
Trinity proved by Old Teflament
test. J2. New Teflament r^f]*).
Turning from all fin to God, is the
formality of true repentance. 5 o#
U
Union of two natures in Chrift.with
out confufion or tranfmtttation. 270
Union ef believers andchnfl ne
ce(farH'?>377- **&** kind it is not.
3 79. what kind it is. 381,382.
its caufes. 3^3. grounds. 385.,
its marks. 389,390,391, 392.
it is to be fought byfinners> and
improved by Saints. 396, 397,
3^8,399,400.
Unbelievers mi[er able. a&. net G$ds
font. 447.
Vocation, its twofold eft ate. 437.
Vocation a RefurrecJion , a new
Creation. 361,
W
Will of God fignified in a rule of
rectitude. 107.
Witnefs from heaven differs in fix
particulars from witness on earth.
67, 68. we have both to prove
ChnfttheSonof God. $$
Word of Goddeclareth his wrath.
181,182,183.'
World vifible, its being and parts.
J1. 32.
World an enemy to faith. 481. to
be flighted by :aints. 545*
Works , their ufe in point of Cove-
nant. 126,127, how they juflifie.
4224
Wrath of Godywhat,and how aggra-
vated. 177, 178, 1799 iSok
falleth on man here. 1 84. fully
at the day of judgement. 1 d
/he, eik
The Table.
jhewcth his juftice and wi[dowe9\
£e aveidU. i£75 198.
i
Zeal< > p.*}
' Affirmative < , J
Yoak <?/ ffo L<*w £<?>w fy gfc/iw Zeal accompanied true Repentance*
chrift. 280,281.' 544,
FINIS
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